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■ SCRIPXUll^.i:jSELl^THEtit«ISmTOR.
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MANUAL OF ILLUSTRATIONS

OATHEBKD 7B0M

SCEIPTUEAL PIGUEBS, PHEA8ES, TYPES,
DEBIVATIONS, CHEONOLOGY, TEXTS, &c.,

ADAFTXD WOR THJK UU OF

PBEAOHEBS AND TEAOHEBS.

BT THB

iEEV. G. S. BOWES, B.A.,

CoOtgi, Cambridge,

▲UTHOS OF " ILLUSIBAlXyK OATUBOniliCjlBST AND nOOND SIBm.

.- V

A;- .■..,.■,• ■•...•' ,

LONDON:
JAMES NISBET & CO., 21 BEBNEBS STREET.

^ HDOCCIiXZII.

■r

r

«

PREFACE.

It is now seven years since the Second Series of
" Illustrative Gatherings " was first published ; in
the preface to which I promised (J9. F".) to bring
out another volume, consisting of Illustrations,
especially from Scripture. From various causes,
I have been prevented from carrying out the
design, so soon as I had hoped. I have now, how-
ever, the i^easure of announcing its completion.

In introducing the present work to the Chris-
tian public, a few words may be said as to its
plan: —

The title of itself furnishes the general object
I have in view, — to gather illustrations on many
subjects from Scripture itseH. In "Illustrative
Gatherings," figures, emblems, anecdotes, &c., are
culled from many fields, — biography, history, and
general literature, with occasional illustrations

IV PEEFACE.

from Scripture. In the present work, the Scrip-
ture itseH is made almost exclusively the source
of illustration.

In attempting to gather a manual of illustra-
tion from such a field, I need scarcely add, that it
isl^t^ attempt.^ specimen of what might be
done more largely and completely: the scope
afforded for such a work is necessaxHy inex-
haustible. I have confined myseH chiefly to the
following sources of illustration : —

(1.) The figures and emblems of Scripture ; the
many beautiful images and metaphors, which are
for the most part familiar to every Bible student ;
but are sometimes found only by a deeper search
into the original languages or expressive idioms of
the Word of life.

(2.) The expressions and phrases of Scripture ;
the comprehensive periphrases or brief sentences
which are often met with, describing character,
duty, &c.

(3.) The meaning of the proper nam£s of Scrip-
ture, so far as I have been able to ascertain them.
In this very dijfficult department (where different
writers frequently assign quite different deriva-
tions to the same word) I have chiefly followed
the excellent works of the Eev. W. F. Wilkinson

PREFACE. y

and the Eev. H. Jones on the subject, Bagster's
Commentary wholly Biblical, and one or two other
weU-recognised authorities.

(4) The chronology of Scripture, so far as it
iQustrates, e,g,, God's forbearance in dealing with
sinners, the trial of the believer's faith in long
waiting for the fulfilment of God's word ; Chris-
tian steadfastness, &a

(5.) The coincidences of Scripture, which are
frequently to be traced by comparing Scripture
with Scripture.

(6.) The typology of Scriptura

(7.) 27ie institutions and design of the Mosaic
Economy.

(8.) Lessons drawn from an examination of the
chief characters of Scripture, exemplifying the
principles of good and evil, with the results.

(9.) The escplanation of particular Hebrew and
Cheek wards used in connection with Scriptural
subjects.

(10.) The explanation or illustration of parti-
cular texts, gathered from various authorities.

From these sources mainly, and- from some
others incidentally, the present compilation has
been prepared ; and, without speaking more than
is meet of its value, I may say it is the result of

VI PREFACE.

much very careful though pleasant labour for
several years. In justice to myself I should add,
that it has been compiled under considerable dis-
advantages, — a great part having been written
away from my own home and books ; and also
that, to confine it within a fixed limit, which T
have thought desirable, I have been reluctantly
compelled to compress much matter, and entirely
to omit several articles which I had prepared. But
such as it is, it is offered to the Church of Christ.

The idea may seem a very simple one ; but I
have reason to believe its execution is uniqua I
have never met with any book written on the same
plan ; nor can I, on inquiry, hear of any. Books
of illustration from general sources abound; but
though the Word of God is the great and infallible
mine of Truth, no one, so far as I can ascertain, has
classified any collection of figures, dates, coinci-
dences, &c.,on the present plan. Text-books, which
simply furnish Scripture proofs and references,
without tracing the comparison of dates, or giving
the meaning of names, &c., have necessarily a dif-
ferent object.

It is therefore earnestly hoped that this new
effort in the field of illustration, may be helpful
and useful to preachers and teachers. God's Word

PREFACE. VU

written is the great standard of doctrine and foun-
tain of truth ; and any one who helps to make that
Word more searched and loved must be an instru-
ment, however humble, of promoting the cause of
Christ. May such be the blessed result of the
present effort. Having had such constant and
continued testimony to the value of the two series
of " Illustrative Gatherings" from so many kinds
of readers^ I cannot but hope that the same useful-
ness may foUow " Scripture itself the Illustrator."
To the blessing of the Great Head of the
Church, and to the Holy Spirit, from whom all
grace and wisdom flow, it is now prayerfully and
hopefully committed.

G. S. BOWES.

Chillenden House,
TuNBKiDGE Wells, October 1872.

\

The asterisk and doable asterisk at the end of the titles of
the different subjects, indicate that there are articles on the
same subjects in the Urst and Second Series respectively of
** Illustrative Gatherings," to which the reader is referred.

The abreviation Cf. stands for Compare; Gone, for Con-
cordaace.

SCRIPTURE ITSELF THE ILLUSTRATOR.

ACCEPTANCE Divine.

How MANY precious lessons of Divine acceptance,
may be gathered from what is recorded in connection
with the ancient sacrifices.

(1.) The Lord was many times pleased to testify
His acceptance of sacrifice visibly by fire, as doubtless
in Abel's oflfering, Gen. iy. 4 ; iiAiron'^ firet offering
after the erection of the Tabernacle, Lev. ix. 24 ; in
Gideon's offering, Judges vi. 21 ; in Manoah's, Judges
xiii. 19, 20; in David's, 1 Chron. xxi. 26; in Solo-
mon's, 2 Chron. vii. 1 ; in Elijah's, 1 Kings xviii. 38.

(2.) The Divine acceptance is marked equally of
the offerings of the poor and of the rich See Lev. i — ^iv.
The Levites' tithe of the tithe was to be reckoned to
them "as though it were the com of the threshingfloor
or the fulness of the winepress," Num. xviii 26, 27.
Samuel's humble offering of one "sucking lamb/'

1 Sam. vii. 9, was far more acceptable than vast
holocausts of pride and hypocrisy ; as in gospel his-
tory, the poor widow's mite was preferred before the
abundant offerings of the rich, Mark xii 43, 44 ; see

2 Cor. viii 12.

it mmVTVM ITSELF THE ILLUSTSATOS.

(li,) 'Hm murrificen are in many cases spoken of as ^a
MWmti mytmr nuUf the Lord.'' See Cone C£ Xoah's
msrinm tifUff ih^? flood, Gen« tul 21 ; Aaron's ram
Mu\ wtiVt^ otfmnf^f Exod xxix. 18, 25 ; the Leritical
oflfeHriK^, Uv, I 9, 13, 17; ii 2, 9, 12, &c

Wn fHAy b^^utifuUy compare under this allnsion
'' ilm HWiuft HdYonr ** of spiritual offerings : the gospel
trilhlniry, 2 (Jor, il 15 ; the lore and liberalitj of die
( \\\\m\\, VhXi iv. 18, &C. See also Ezek. zx. 40, 41 ;
ulUi. 27. for IsraeFs future.

(4i) Frwnkincense mixed with the offering, or placed
Upon the shewbread, was probably designed as a
ftytribol of acceptance. Fr^rant in its perfume, it
MliiMlowod forth the offering of faith, perfumed with
lh«i rich incense of the Saviour's merits.

Many terms are used expressive of the saints'
aoo«ptance. They are —

^* Accepted m the Belavedy^ EpL L 6, ^aplnacep, a word
akin to grace — ^graciously accepted,

'* Known of God;' Ps. i 6; 1 Cor. viii 3; 2 Tim.
IL 19.

** Approved;* 1 Cor. xi. 9; 2 Tim. ii 15; Eom.
xvL 10.

Boo Cone, under f avow (as Prov. xiL 2 ; Cant, viii
10: P«. cvi. 4) ; Jmdi/nggrace, Gen. vi. 8 ; well-pleasing,
Ool. i. 10; iii. 20; 1 Tim. iii. 22; Heb. xL 6; well
done, Matt. xxv. 21, 23, &c.

The Parable of the Prodigal Son, Luke xv. 20—32,
gives a beautiful representation of the Father's wel-
come of the returning sinner. — See Adoption.

AmimtiouS of Aoobptanoe, 2 Cor. v. 9.— See
AnAitwi^

Tub Lord Jesus. — The Father's acceptance of the
Loril JoBUs was ttwtiflod abundantly. During His
earthly ministry tlirico by a voice from heaven, Matt,

SCRIPTUBE ITSELF THE ILLUSTSATOB. 3

ill. 17 ; Luke ix. 35 ; John xiL 28 ; in His resurrec-
tion, Eom. i. 4 ; in His exaltation, PhiL ii. 9 ; 1 Tim.
iii 16 — "received up" (the word is emphatic) "into
glory." See also 2 Cor. vi 2 ; Eph. v. 2, &c.

Cf. the rejection so often marked of tiie sacrifices
and oflferings of hypocrisy, Isa. L 10 — 16 ; Prov.
XV. 8; Jer. vi. 20; Hos. viii 4; Amos v. 21 — 27;
Micah vi. 7.

ACCESS TO GrOD.* — See Alienation — Communion
wUh God — Befuge. See Cone, under access — approach
—drawing near— nigh, &c.

Even amongst men we know the difficulty there
often is in obtaining access to a superior. Not only
difference of rank, but insubordination and offences
erect a barrier. We have three examples of this in
Scripture— of a wise ruler, a kind father, a great
king.

(1.) Joseph was p. wise ruler, but his brethren
might not see his face, except upon the condition he
imposed. Gen. xUv. 23.

(2.) David was a kind father, but he forbad Absa^
lorn ^om coming into the royal presence for a time,
2 Sam. xiv. 24—28.

(3.) Ahasuerus was a great king; but, according to
the law of his kingdom, it was death for any one to
come before the king, save those to whom the king
held out the golden sceptre, Esther iv. 11 ; v. 2.

Under the Law the dijB&culty of access to the
Most High, except through the intervention of sacri-
fice or mediation, was continually set forth.

The guards and barriers set around Mov/ni Sinai
testified of this, Exod. xix. 12; 21 — 25; Heb. xiL
18 — 21 : and afterwards, xxiv. 2.

In the Tahemade service, the severe restriction laid
upon the people — "the stranger that cometh nigh

4 SCRIPTUKE ITSELF THE ILLUSTRATOR.

shall be put to death" — repeated in Numbers five
times, L 61 ; iii. 10, 38 ; xvi. 40 ; xviii. 7. The
people were not to enter the tabernacle, except as
represented by the priests, nor the priests to enter
into the Holy of Holies, but only the high priest, and
he alone, once every year, not without blood, Heb.
ix. 7. The Kohathites, when they carried the vessels
of the sanctuary in their official capacity, were not
to " touch any holy thing," nor " go in to see," lest
they die. Num. iv. 15 — 20.

But UNDER THE GosPEL, through Christ, "by a
new an,d living way " believers have " access and
confidence through faith," Heb. x. 19 — 22.

The vail is rerU, — " Before Christ died (says one), it
was death to go within, except for the high priest,
once a year. Now, since the vail has been rent, it is
death to remain without."

Christ is the door into the fold, John x. 7, 9 ; the
way, xiv. 6 ; the High Priest through whom we have
access, Heb. iv. 14 — 16; vii. 19, 25; x. 21, 22; like
the high priest on the day of atonement. Lev. xvi
12—15 ; Heb. x. 19—22.

Cherubim. — Hyde and many others derive the word
cherubim from the Hebrew term meaning to draw
near, approach. The cherubim, as many think, were
emblems of the redeemed.

Cohen, the Hebrew word for priest, signifies to
draw near. Access to the holy place was essentially
a priestly privilege.

ADOPTION.*— See Begeneration.

Titles of Adoption belonging to God's children.

— See Cone, under Children (of Grod, of the living

God, of the Father, of the Highest, children of the

kingdom, of the light ^d of the day, children of

j>romise, children of Zion, children of the resurreo-

SCKIPTURE ITSELF THE ILLUSTKATOK. 5

tion, dear children, little children), sms of God, heirs
of God, joint-heirs with Christ, heirs of the kingdom,
heirs of salvation, &c.

Privileges of the adopted.

The few examples we have given of natural adop-
tion, are all suggestive of kindness and protection on
the part of the persons adopting, and of benefit and
favour received by the adopted. (Joseph's sons, Gen.
xlviii. 5, 14 ; Moses, Exod. ii 10 ; Esther, Esther ii 7.)

Hosea L 10 ; Eom. ix. 25, 26.

**We have heard of hopeless foundlings entertained by
miracle, as young Cyrus in a shepherd's house, a cottage not
much above the ground ; no likelihood of promotion there, yet
exalted to a throne ; of Moses among the bulrushes, taken up
to be the son of Pharaoh's daughter ; of David from the sheep-
fold advanced to the monarchy ; but no example holds propor-
tion to this. It is of Lo-ruhamah and Lo-ammi we speak, the
bastard fruit of fornication. That these should be fetched from
accursed thraldom, and estated in the glorious liberty of the sons
of God, this transcends all admiration." — Thos. Adams,

Luke XV. 22—24.

The parable of the prodigal son serves beautifully to illustrate
the dignities and priv^eges of the believer's adoption. It sets
forth at once the grace of the Father, and the spirit and privi-
lege of the accepted son. The kiss, the robe, the ring, the dioes,
the feast, were favours not given to slaves. Among the Romans
and earlier nations, slaves were not allowed to wear shoes. (Cf.
Isaw XX. 4.) Among the Komans, the master's inviting a slave
to sit down with him at table was in itself regarded as an act
of manumission ; from that time the slave was free.

Gal. iv. 6.— ''Abba, Father,"

A beautiful word, used in His hour of suffering by Christ
Himself, Mark xiv. 36, and now the privilege of all Grod's
children, RonL viii. 15 ; Gal. iv. 6. It is a word which belongs
to children. No slave uses such language. It shows the like-
ness of spirit that Christ's members have to Christ. As He
used it in the garden, it expressed His tender affection. His filial
confidence, His imdoubting trust, His earnest prayer, His entire
submission to the Father's will. * 'Abba, Father," — ^the Beformer

6 SCBIPTURE ITSELF THE ILLUSTRATOR.

Beoon translated it as equivalent to ^^Dea/r Father/' It is a
word, also, which, being given both in Hebrew and Greek, is
designed by the apostle to show that, whether we be Jew or
Gentile, we are placed on the same footing by the gospel of
Christ's grace.

Heb. xiL 5 — 11.

(1.) Times of trouble are times when we often forget our son-
^p. Trouble frets the mind, and makes men look to second
Causes. But (2.) oh I the comfort of calling to mind a Father's
hand, and realising the loving correction of a Father's rod.
Compare, too, (3.) tiie contrast between the undue leniency, or
the over anxiety of earthly parents, with the unerring wisdom
and unchanging kindness of "the Father of spirits." They
oomect their cidldren according to their caprice. He corrects
His for their profit.

2 Cor. vi 16—18.

The transfer in our adoption. (1.) It is well to understand
what God's children are required to surrender. (2.) But it
should never be forgotten hoW much they receiv^e.

Eev. xxi. 7.

The riches of our inheritance through adoption^ Could any
promise go beyond this exceeding weight of glory ?

Te^ts which may be used by way of illustration, —

Deut. xx3dL 5, marg. — " Their spot is not the spot
of His children."

The sin of rebellious Israel is a sad contrast to the holiness
which should mark the true people of GUxl ; or, as in the margin,
'* That they are not His children ; that is their blot."

2 Sam. xiiL 4. — " Why art thou, being the king's
son, lean from day to day 1"

Jer. iii. 19. — "How shall I put thee among the
children]"

How can the Holy One put backsliding Israel among His
children ? The Lord Himself gives the answer : ^* And I said,
Thou shalt caU me, My Father, " — ^be restored, like the returning
prodiigal ; '* and thou shalt not turn away from me."

SCRIPTUBE ITSELF THE ILLUSTEATOB. 7

Matt. V. 45. — " That ye may be the children of your
Father which is in heaven."

Be the children — %,e,, have a Bpirit like your Father.

ADVENT SECOND, of CHEIST.**

Three Greek words are used with reference to
Christ's second coming—

Trapovaia occurs 16 times.
airojcaXi^^ts occurs 5 times.
*€ri<l>dv€ui occurs 5 times.

It is described by many figures and in many
ways : —

The Bridegroom going forth to meet the Bride,
Matt. X3CV. 1 — 13.

The Master returning to distribute his awards,
Luke xix. 12 ; Matt. xxiv. 43 — 51 ; xxv. 14 — 30.

The Time of Harvest, Matt, xiii 80 ; Eev. xiv. 15 \
and of Vintage, Eev. xiv. 17 — 20.

The Breaking forth and davm of day, (Cant, ii 17 ;
iv. 6) ; 2 Pet. i. 19.

The Marriage Supper of the Lamb, Matt. xxii. 1 —
14; Eev. xix. 6 — 9.

The Times of refreshing, Acts iii. 19.

The Times of the restitution of aU things. Acts iii.
21. Cf. Eom. viii. 21.

The Times of separation — ^when the gospel net shall
be brought to shore, Matt. xiiL 47 — 50; and the
Shepherd shall divide the sheep from the goats, Matt.
xxv. 31—46.

" The day of our Lord Jesus Christ,'' 1 Cor. i 8,
spoken of emphatically as the one great day ("the day
for which aU other days were made "). Hence de-
scribed as "that day" three times in one epistle,
2 Tim. i. 12 — 18; iv. 8; see also Mark xiii 32.
" That hour," Mark xiii. 32 ; John v. 28. The
very frequent recurrence of the expression " in that

8 SCRIPTURE ITSELF THE ILLUSTRATOR.

day," through the prophets may be seen by the Con-
cordance. It constantly refers to the great and final
day. As an example see Zech. xii. — xiv., where the
expression occurs fifteen times.

The day of the manifestation of the Son of God,
Eom. viii. 19 ; 2 Cor. v. 11 (Greek), when "the Chief
Shepherd shall appear," and His saints shall appear
with Him in glory, 1 Pet. v. 4 ; Col. iii. 4.

Christ's Transfiguration was designed, many
consider, to be a figurative representation of the
Lord's second coming. See 2 Pet. i. 16.

The Feasts of the Jews. Sir Isaac Newton says
the feasts of the seventh month (Feast of Trumpets,
Tabernacles, &c.) were typical of Christ's second
coining.

That blessed hope, Tit. ii 13. From the earliest
times, the prophecy of the Advent runs through all
the dispensations. It was foretold by Enoch, Jude
14; by Job, xix. 25 — 27; by Balaam, Num. xxiv.
17; by the Psalmist, Ps. 1.; xcv. — xcvii. ; xcviii. ;
&c. ; by Isaiah, xxiv. 23 ; xxv. 9, &c. ; by Daniel, vii.
13, 14 ; by Zechariah, xiv. 3 ; by Malachi, iii. 1 ; iv.
1, 2, and in many other places.

The Suddenness of Christ's coming is illustrated
by-

The ligUning Mh-alike sudden, terrible, irresist-
ible, Matt. xxiv. 27.

A snare or trap, Luke xxi. 35, surprising the
secure and unsuspecting.

A thief in the night, Matt. xxiv. 43 ; 1 Thess. v. 2 ;
Eev. xvi. 15.

It will he wnloolcedfor by a gay and scoffing world.

" As it was in the days of Noah," and " of Lot,"
Luke xvii. 26 — 30. See also Luke xviii 8 ; 2 Pet.
Ill 3—10.

SCRIPTURE ITSELF THE ILLUSTRATOR. 9

Nevertheless there is a waiting for it.

The whole creation is earnestly expecting the great
day of liberation, (expecting, as the Greek word
imports, like one stretching out the neck with long-
ing looks), Eom. viii. 19 — 22.

The Church of Christ is waiting — ^groaning for com-
plete redemption, Eom. viii. 23. The members of
Christ's Church are now, and will be, "looking,"
"watching," "praying," "waiting" for His appear-
ing — ^loving the anticipation, and hasting towards it ;
like the wise virgins waiting for the Bridegroom,
Matt. XXV. 1 — 13; like the wise servant waiting for
the master. Matt. xxiv. 45, 46; Luke xii 35, 36;
like patient labourers waiting for the earth's ripe
fruits, Jas. v. 7, 8 ; like those night watchers who
keep their garments, and are not like watchmen
sleeping at their posts, Eev. xvi 15.

Acts i. 11. — "This same Jesus shall so come in
like manner."

** This very Jestta" — The great God our Saviour, known still
by the name He received in His hmniliation. ''This very
Jesus shall so come again." The emphasis is made very strong
by the repetition, '* shall so come in like manner," i. e., so cor-
poreally, so visibly, so gloriously.

Heb. ix. 24—28.

Christ's three appearings : on earth, He appeared ** to put
away sin by the sacrifice of Himself ; " in heaven. He now ap-
pears " in the presence of God for us ; " from heaven, He will
appear ^* the second time, without sin imto salvation.'

n

1 Pet. i. 13.

Christ's longing for His Churchy and the Church's longing
towards Christ, both meet in the one central point of the blessed
Advent. A vessel is swiftly borne onwards by wind and tide to
shore ; the children, expectmg a long absent father's return, are
waiting to receive that vessel on the beach. Even so we may
compare the blessed meeting of the Lord of glory with His

10 SCKIPTUEE ITSELF THE ILLUSTRATOR.

le, He hastening to them, and they longing to welcome

peopl<
fTim.

I. and n. ThessaloniaTis, — ^It is often remarked that
these two epistles contain an allusion to the second
advent in every chapter ; and it is deeply interesting
to trace the different views and appUcations of the
great doctrine in these eight chapters, whether for
warning, terror, comfort, hope, or rest.

Heb. X. 37. — "Yet a little while, and He that shall
come will come, and will not tarry."

Two diminutives — ** a little whUe ; " and three affirmatives —
*' He that shall come,*' &c.

Eev. iii 11; xxii. 7, 12, 20. — "Behold, I come
quickly."

How are these texts to be reconciled with the long time the
Church has ahready had to wait ? and with our Lord's words —
Matt. XXV. 19 — '* after a long time ? ** We must compare Scrip-
ture with Scripture. The Lord is Himself any moment "ready
to judge the quick and the dead," 1 Pet. iv. 5. But the Church
is not ready, nor will she be till the time shall come spoken of,
Bev. xix. 7 ; xxi. 2. As Esther, when king Ahasuerus took her
to be his wife, must first be purified and made meet, Esther ii.
9 — 12, so it is with the Bride, the Lamb's wife.

1 Cor. xvi. 22. — "If any man love not the Lord
Jesus Christ, let him be Anathema Maran-atha.'*

i.e.f ** accursed" — "the Lord cometh!" So solenmly St.
Paul closes his longest letter ; pointing onwards, with aU the
weight of an apostle's authority, and the affection of a father's
love, — ^to the day for which all other days were made.

Eev. xxii. 20. — "Surely I come quickly; Amen.
Even so, come. Lord Jesus.

The appropriate closing of the Book of Revelation. The last
words of the Lord Jesus to the Church — sweet words of grace,
of certainty, and hope. ** Surely I come quickly." Well may
the Church make answer, in the words of the beloved disciple,
"Even BO, come. Lord Jesus."

SCRIPTUKE ITSELF THE ILLUSTEATOE. 1 1

AFFLICTION and T:BlAL***—SeeExirmUy—
Faith, Trial of.

It is a fact of deep significance, tliat of the many
figures which abound in the Scriptures, those for
affliction and trial are most numerous. The follow-
ing are amongst the most common : —

Baptism (of sufTering), bonds, broken, bruised,
crushed (like herbs, fruits, olives, &c.), a broken ves-
sel, captivity and imprisonment, cross, cup, darkness,
day ofVom, mourning, dove, fighting, ^e, furnace)
the friction of precious stones, the melting of precious
metals, medicine, ploughshare, purging, pruning,
rod, storm and tempest, thorns, deep waters, waves,
billows, floods, rivers, valley, wormwood and gall.

Names of Persons, expressive of trial and sorrow.

Baanah (son of affliction), five persons are so called ;
Benoni (son of my sorrow) ; Jabez (sorrowful) ; Maraih
(bitter), see Ruth i. 20 ; Beriah (calamity) ; Chilion
(wasting away); Job (probablypersecuted or wearied);
Mary (the large family of names like Mary — Mary,
Miriam, Marah, Merari, Meraiah, Merioth, Imrah —
the pervading root of all is that of bitterness, e.e.,.of
trouble or sorrow).

Names of Places associated with sorrow, all of
which have also the association of relief and deUver-
ance, most of joy and triumph.

Mount Moriah — ^Where Abraham's faith was tried,
and Abraham's sacrifice was spared, and Abraham's
trust was honoured.

Burning Bush — Burning, but not consumed.

Marah— ThQ bitter waters sweetened.

The Wilderness — ^The scene of Israel's wanderings,
and no less of Israel's mercies ; of the manna and the
smitten rock ; of Elim's wells and palms, &c., and Ca-
naan at the end.

12 SCKIPTURE ITSELF THE ILLUSTRATOE.

Valley of Achor — ^For a door of hope.
Cherith and Zarephath — ^Want supplied.
Valley of Baca — Turned into a well.
Mount Olivet — ^The scene of the Eedeemer's agony,
and His triumphant ascension.

The large number of words expressive of sor-
row in our own language, may be traced out in Con-
cordances; the derivations of which often suggest
many beautiful thoughts, as, e. g, —

Trouble (there are no less than ten different words
or phrases rendered by our translators " Trouble ") ;
tribulation (a word derived from tribulum, the Roman
threshing instrument or roller, which was afterwards
applied to the separating power of trial in the human
heart) ; affliction (from affligo, properly to throw or
dash on the ground, to demolish); anguish, bitter-
ness, calamity (properly a laying of com, beaten
down by heavy rain or storms of hail) ; chastening,
crushed, distress, grief, heaviness, brought low,
mourning, sorrow, sighing, smitten, suffering,, over-
whelmed, weeping, wounded, &c.

May we not safqly say, there is no book of the
Bible which has not some reference to trial, whilst
many parts are full of reference to the subject 1

In the Book of Psalms, e.g., out of one hundred
and fifty psalms, it is reckoned that in ninety some
aUusion is found to suffering !

There is no saint in the Bible, of whose history we
have any lengthened record, who was not called to
endure trouble in some form; and very frequently
the most eminent saints were most tried. Those
who were called to important services, were generally
trained in the school of affliction.

AFFLICTION and TEIAL, Divine dealings

SCRIPTURE ITSELF THE ILLUSTRATOR, 13

IN.— See Cone, under melting—tiying— purifying-
scourging — cliastening — correcting — smiting, &c.

The Lord chastens His people with tenderness
and love, —

As a Father corrects and trains his children, Prov.
iii. 12 ; Heb. xii 7 ; Deut. viii. 2 — 6.

As a Refiner purifies gold and silver, Isa. xlviii 10;
Zech. xiiL 9 ; MaL iii. 2, 3.

As a Husbandman dresses and prunes the fruit-
trees under his care, John xv. 2.

2 Cor. xii 7 ; PhU. i. 29 ; Ps. Iv. 22 (marg.) Af-
flictions are a Father's gift, John xviii 11.

Isa. xxviL 7 ; Jer. xxx. 11 ; xlvi 28.

*' In measure,*' i.e., in moderation : but there is much beauty
in our translation. God's corrections are measured like medi-
cines, first weighed out before administered, and they are ad-
ministered in mercy. We need never fear there being one grain
beyond the needful limit, Ps. Ixxviii 38 ; ciii 10, 14.

James v. 11. — "Ye have seen the end of the
Lord."

The heaviest trials have an end ; and the Lord has provided
for the end from the beginning— the begmning of trouble is
often Satan's work, but the end is the Loxd's.

IsJmael was the first child whose name was divinely
appointed; the name means "Grod hath heard, or
will hear" (thy aflfliction). Gen. xvi. 11.

Refubenj the first son bom to Jacob. "Surely,"
said Leah, "the Lord hath looked upon my affic-
tion," Gen. xxix. 32.

AFFLICTION and TEIAL, Benefit of.— See in
Text-Books and in Cone.

(1.) Affictions and trials are spoken of as marks
of sonship, Heb. xii. 7, 8 ; Job xxi 9 ; Ps. Ixxiii. 5,

14 scRnruBE itself the illustratob.

Iv. 19 ; Jer. xlviii 11 ; and of privilege, PhiL L 29 ;
2 Cor. xiL 7. It is noteworthy in the seven churches,
that those which are marked by deadness and Inke-
warmness (Sardis and Laodicea), had no apparent
trial, no special opposition or persecution, no contro-
versy ; whereas in one of the most fiuthful, Smyrna
(whose name is probably closely allied in derivation
to myrrh, which is most fragrant when bruised and
crushed), there was fierce trial and bitter opposition
to contend against.

(2.) Most Scriptural biographies bear full illustra-
tion of the blessed benefit of sanctified trial

Abraham — See Faith, Trial of.

Job — A beautiful example of the blessing of sanc-
tified trial, most meekly borne at first, L 19 ; ii 10.
See how at last the end of the Lord was seen, :d.
3—5 ; xlii 10—12.

Joieph—li is not improbable that the high eleva-
tion of Joseph might have been fatal to him, if he
had not been prepared for it first, by suffering so much
and so long.

Manasseh — 2 Chron. xxxiii. 12, 13. Bound with
oords of affiction, he was by Grod's mercy loosed from
the bonds of sin.

HezeUah — Isa. xxxviii 16. "By these things (all
these trials thou dost send) men live."

Nebuchadnezzar — ^Proud and haughty; made humble
and contrite, Dan. iv. 34 — 37.

Evh/raim — Jer. xxxi. 18 — 20.

The prodigal — ^Luke xv. 16 — 20.

Lazarus—John xi. 4, 45.

^neas — Acts ix, 35. Eight years confined to the
sick bed ; but see what came from his cure, liot only
to himself, but to others !

AFFLICTION and TEIAL, The Believer's

C01O)UCT UNDER.

i

SCKEPTUKE ITSELF THE ILLUSTEATOR. 15

Ps. Iv. 22. — "Cast thy burden upon the Lord."

Heb. — thy gift, i. e., the portion assigned thee. The LXX. and
Syiiac translate ** thy anxiety.'' " Cast," or rather " roll " it, as
Ps. zxxvii 5 ; Frov. zvi 3, the figure of one having a heavier
burden than he can carry, rolling it upon the shoulders of one
able and willing to bear it with or for him.

Prov. iii 11 ; Heb. xii. 5. — "Despise not .... nor

faint."

The two extremes — *^ Despise not " correction ; as if the sick
man might throw aside the bitter medicine, and yet expect a
cure ; neither be weary " nor faint." Be not impatient nor de-
sponding. The Hebrew word is derived from tiie word for a
thoTTL Do not regard the Lord's kind correction as an annoying
thorn.

1 Thess. iii. 3. — " That no man should be moved
by these affictions."

Swayed to and fro, from side to side, as some Qsdllate like a
pendulum.

Eev, ii 10, — "Fear none of those things which
thou shalt suffer."

(1.) The Divine Befiner is sitting by the furnace. (2.) The
devil's duun is measured. (3.) The crown wiU soon be on the
weary head.

AFFLICTION and TEIAL, Impenitence under.
— See Bebellion — Hardness of Heart — StMomness,

What is it like, but

A fool brayed in a mortar among wheat with a
pestle, Prov. xxvii 22. As hard as it is to separate
the husk from the grain of wheat, so a fool's folly
cleaves so closely to him by nature and long habit.

A mid hull in a net, Isa. li. 20, fretting and raging,
struggling to escape in vain.

A bullock fretting under the yoke, Jer. xxxi. 18,
galling itself the more without avail.

Reprobate silver, Jer. vi. 29, 30, which, when refined

16 SCRIPTUKE ITSELF THE ILLUSTRATOK.

in the hottest furnace, is proved to be without real
value.

Job xxxvl 13. — Unblessed sorrows are amongst
our greatest curses.

Isa. ix. 13.

Till Grod softens the heart, no stroke of the heavy hammer
will mould man's iron wilL

^^They refused to receive corrections^ — "they turned
not:'

It is noteworthy how firequently we find very monmfol com-
plaints of this in the writings of the prophets. — See Isa. i. 5 ;
viii. 21 ; xi. 23 ; xxiL 12 ; xxvi. 12 ; xliL 5 ; IviL 17 ; Jer. iL 30 ;
V. 3 ; vii. 28 ; Ezek. xxiv. 13 ; Hos. vii. 10 — 14 ; Amos iv. 6, 8,
9, 10, 11 ; Zeph. ia 4.

Was it not so with

Pharaoh ? After the most awful plagues inflicted
on him and on his people, he was still impenitent and
hardened in heart, Exod. viii. 19; ix, 30 — 34; xiv.
5—9. So I^ael unwilling to be reformed. Lev. xxvi.
23 ; Ps. Ixxviii 31, 32; Asa^ 2 Chron. xvi 12 ; Ahaz,
2 Chron. xxviii 22 — 27; so will it be even at the
end, Eev. xvL 9 — 11.

ALIENATION from GOD.— See Backsliding—
Ehmity — Eebellion,

Trace, in Cone, under departing — estranged — far
(fix)m God — ^from righteousness) — forsaken — gone
(away — aside — a-whoring) — ^perverted — ^turned away.

It is observable how frequently the connection is
traced in Scripture between forgetting and forsaking
God, and turning to idolatry and sin (as our English
words alienation and adultery both imply in their
derivation — tttrning to another) ; such is spiritual adul-
tery. Man's heart is a throne that can never be left

SCRIPTUKE ITSELF THE ILLUSTRATOK. 17

long empty. See Deut. xxxii 15 — 17; Judges x.
10-— 13; Jer. ii. 13; iii 20; Rosea viii 14.

The root of spiritual alienation is in the evil heart
of man, Eph. iv. 18; Isa. Ivii 17 (marg.); Ezek. xiv.
5 ; Col. i. 21 ; Heb. iii 12.

Jer. ii 27 ; xxxii. 33. — " Turned the back and not
the face," the sign of Israel's open contempt and un-
blushing revolt.

Luke XV. .

The three parables in this most beautiful chapter, have been
spoken of by some, as marlriug a threefold gradation of guilt in
the sinner's wandering. The first parable may be taken as re-
presenting the case of simple stupidity ; the second of heedless
carelessness ; the third marks the deliberate and wilful turning
away from tiie kindness of the Father's house, to pursue with
unchecked avidity, the indulgence of pleasure and self-wilL

Isa. L 4 (marg.) — ^A full description of the wide-
spread effects of estrangement from God — natural —
personal — active — passive.

AMBITION Caknal.*

Ambition was one of the first temptations that
assailed and overcame our first parents — " Ye shall
be as gods."

Ambition will be one of the most striking features
that will mark the character of Antichrist, 2 Thess.
ii 4 ; Dan. vii. 25 ; xL 36 ; Eev. xiii 5, 6.

The disciples of Christ. It is surprising how re-
peatedly the disciples were guilty of this sin, and at
times when it might have least been looked for ; —

(1.) Luke ix. 46 — 48. — Just after Christ's trans-
figuration, which three of them had beheld, and of
which the rest were most probably cognisant (as is
probable from Mark ix. 15).

(2.) Matt, xviii 1 — 6. — When the Lord a second
time set a little child in the midst of them.

18 SCRIPTURE ITSELF THE ILLUSTRATOR.

(3.) Matt. xix. 27. — ^After the unadvised inquiry of
Peter, not unmixed with ambition, for himself and
his fellow apostles.

(4.) Matt. XX. 20 — 28. — ^When James and John
came, through their mother, with their bold request ;
and were justly reproved for their ambition and self-
confidence.

(5.) Luke xxii. 24 — 27. — Before, or, according to
others, just after the institution of the Lord's Supper.

Jothanis parable, Judges ix. 8 — 15. — The most
aspiring are frequently the most contemptible.

AMBITION Christian,

It is remarkable that the Greek word which cor-
responds to our word ambition {<t>CK(yniU<Tiuu^ properly
meaning the love of honour), occurs only three times
in the New Testament. Our translators seem to have
shrunk from expressing the full meaning, and render
it by the three words, studying — striving — ^labouring.
Thus St. Paul speaks of it as a holy ambition, —

1 Thess. iv. 11. — To ^^ study to be quiet." It might
almost be rendered — to be ambitious to be unambitious.
— Wonybeare and Howson.)

Eom. XV. 20. — To carry the gospel where no other
labourer had carried it. In tlus he strove. He was
ambitious of it.

2 Cor. V. 9, — Whether present (in the body) or
absent, .to be accepted of Christ

How different is such ambition from the ambition
of carnal men!

APPLICATION Personal.— See Experience.
2 Sam. xii 7. — " Thou art the man."

Never was arrow better aimed, nor wound more gently healed.
It is hard to say which is more striking — ^the skill witii which

SCBIPTXTBE ITSELF THE ILLUSTSJLTOB. 19

the application was made, or the readinees with which it was
received.

2 Cor. xiii. 5. — " Examine yourselves."

Is not the force of this charge enhanced, if we remember to
whom it was addressed ? No Church ever questioned St. Panics
authority more than the Church of Corinth. It was on ikem
that he justly turned round with this needful caution, — q. d..
Those who are ready to question others have often most need to
examine themselves. — See ver. 6 — 8.

Christ the' great Teacher. — One feature is
observable in our blessed Lord's teachings, — His
pointed questions and personal applications. "He
that hath ears to hear, let him hear." " Take heed
how ye hear.*' "Dost thou believe 1" "How is it
that ye have no faith T' "Where is your faith 1"
"Are ye also yet without understanding]" "Have
ye understood all these things 1" "Do ye not erri"
&c. &c. It was one of Christ's modes of teaching to
turn the remarks of others into pointed and personal
appeals directed to themselves; — see Luke viii 19
—21 ; xi. 27, 28 ; xiii 1—5, 23, 24.

APPEOPELA.TION J^ersonal, op Faith.

Luther used to say, the sweetest words in the
Bible are the pronouns and adverbs; — "who loved me;^*
" a very present help;" " exceeding abundant ;" " ex-
ceeding great and precious," &c. Take a few ex-
amples : —

rs. xviiL 1, 2. — ^Nine "mys^* in two verses.

Ps. xxii. 1.— "My God, my God."

A bright ray of faith, even in the dark hour of fear. Observe,
faith sp^hks first, and speaks twice, before fear speaks once ; and
faith speaks confidently, whilst fear speaks doubtingly,

Ps. Ixiii. 1.

The sweet note of comfort in the wilderness. One great
result of wilderness trial — ^David, driven from his own home to

20 SCKIPTUEE ITSELF THE ULUSTRATOB.

the diy and thirsty desert, clings closer to Grod, as the drought
drives the thirsting traveller to the cooling brook.

Ps. Ixvii 6. — " God, even our own God." So xlviii.
14; Ixviii 20.

Ps. cviii. Luther used to say, This psalm is espe-
cially/or me,

Hosea it 23 ; Zech. xiii. 9.

" My Grod," as Grouge well says, includes faith, hope, and love ;
and therefore contains the essence of true religion. It expresses
the strong confidence of many saints. Buth's choice, Buth 116;
David's heritage, 1 Ghron. xxviil 20 ; Ps. xxxi 14 ; cxviil 28 ;
Daniel's triumph, vi. 22 ; Micah's confidence, vii. 7 ; Jeremiah's
portion, Lam. iii 24 ; Job's creed, xix. 25 ; Thomas's convinced
assurance, John xx. 28.

GaL u. 20.—" Who loved me.''

It is not gold in the mine that pays our debt, but gold in the
hand. Faitib is the hand that receives Christ's golden riches.

Isa. XXV. 1, 9.—" My God," " Our God."

The song of the redeemed in their glorified state, still ding-
ing to the Lord of glory.

BACKSLIDING and APOSTASY.**— See Alienor
tion — Lukewarmness — Offences — Profession — Temporary
— Bestoration — Unstable,

Expressed in various ways : — Falling — departing
— ^forgetting — forsaking — denying God, &c. — See
Gone.

Sliding back, Hos. iv. 16 ; Jer. viii. 5.

Going back, Isa. i. 4 ; Jer. vii. 24 ; xv. 6 ; John vi.
66, 67.

Leaving! the first love, Eev. ii. 4.

Falling from stedfastness, 2 Pet. iii 17.

Erring from the faith, 1 Tim. vi 10, 21.

Drawing back, Heb. x. 38.

Turning away, Jer. iii 19 ; 2 Tim. ir. 4; aside to

SCBIFTURE ITSELF THE ILLTJSTRATOB. 21

crooked ways, Ps. cxxv. 5; 1 Tim. v. 15; again to
folly, Ps. Ixxxv. 8.
Bewitched, as by the power of fascination, GaL

IIL 1.

Corrupted from the simplicity of Christ, 2 Cor. xL 3.

Tripping or stumbling (as the word "oflfend"
means), Jas. iii. 2 ; Ps. xviL 5.

Sv/rprised or oveiiaken in a fault, GaL vi 1.

Swerving, 1 Tim. L 6 (the word means, like an
arrow missing the mark).

Wandering, Jer. xiv. 10 ; like blind men, Lam. iv.
14 ; like lost sheep, Isa. liil 6.

Withdrawing the shoulder from the yoke, Zech. viL
11 (marg.)

Illustrated by many figures : —

A deceitful how, Ps. IxxviiL 57 ; Hos. viL 16.

A backsliding heifer, Hos. iv. 16.

A treacherous wife departing from her husband, and
following after other men, Jer. iii. 2 ; Ezek. xvi ;
Hos. L — iii.

A branch not abiding in the true vine, John xv. 6.

Salt losing its savour. Matt. y. 13.

A lost arid wandering sheep, Jer. L 6 ; Ezek. xxxiv.
6; IPet. ii.25.

Smoking flax. Matt. xii. 20.

One putting his hand to the plough, and looking bade,
Luke ix. 62.

A noble vine become degenerate, Jer. ii. 21.

The dog turned to his vomit, and the sow that was
washed to her wallowing in the mire, 2 Pet. ii 22.

Four books of the Bible seem especially ad-
dressed to blacksliders : —

Canticles. — See chap, iii and v., where two periods
of declension are described, with the mournful results
and consequent humbling of the Bride. It is espe-
cially observable how much longer the Bride was in

22 SCKIPTURE ITSELF THE ILLUSTRATOR.

finding her Beloved the second time, and how much
more she suffered, than at the first.

Jeremiah — The plaintive address of the weeping
prophet. The word " backsliding" occurs most fre-
quently in this book, of all the books of the Bible.

Eosea — Sometimes called the Gospel of blacksliders.
The same argument is pursued as in Jeremiah.

GcUatians — St. Paul's address to a Church noted for
its fickleness, "so soon removed" (i. 6) ; "bewitched,"
"driven back," (v. 7, marg.)

Note also that the Epistle to the Hebrews is espe-
cially aimed against apostasy.

It is remarkable

How many saints who are spoken of in Scripture
as *^j)ei'fect" fell into grievous sin; — ^Noah — Job —
David — ^Asa — Hezekiah.

How many proved weaJc in their strongest points ; —
Abraham, the man of faith, in unbelief; Moses, pre-
eminent for meekness, overcome by anger ; Job, the
pattern of patience, became impatient ; Solomon, re-
nowned for wisdom, turned to folly; John, the
apostle of gentleness and love, proposed revenge ;
Peter, the boldest in the hour of danger, turned
coward at last.

The falls of believers have been greatly aggra-
vated, because often committed —

(a.) After some special manifestation of the Divine
favour or presence — so Jehoshaphat, 2 Chron. xx. 35,
after ver. 22 — 30 ; Hezekiah, Isa. xxxix., after xxxviii. ;
Peter, Matt, xvi 22, 23, after ver. 17 — 19; Israel,
Deut. xxYJi. 15. (See Privilege — Prosperity,)

(6.) When they were far advanced in years and spi-
rittial experience ; so was it with Noah — ^Eli — David —
Solomon. — See Old Age.

(c.) They fell into the same sin more than once.
Abraham was twice guilty of equivocation about

SCKIPTUKE ITSELF THE ILLUSTRATOE. 23

Sarah ; Lot returned to Sodom after having been once
driven out of it ; Jacob dissembled to obtain the birth-
right and the blessing, and when with Laban ; Je-
hoshaphat formed alliance with Ahab twice ; the
Apostles were often guilty of an ambitious spirit. —
See Ambition, Peter was often rash and impetuous.
{d,) They lay, in many instances, for some time in a
state of " unrepentance." As it was with David, e, g.
in three principal epochs of his life — when he fled to
Achish, his season of mistrust and darkness seems to
have continued for about sixteen months ; when he
fell in the more terrible sin with Bathsheba, he lay in
guilt nine months or more ; when he sinned in num-
bering the people, it was nine months and twenty
days before he fully saw his error.

BAEEENNESS Spiritual.— For the contrast see
FruUfiUness,

Illustrations of barrenness, which may aptly be
used as figures of the ungodly world, or fruitless pro-
fessors — ^alike barren of spiritual fruit unto God : —

The vast vnldemess, the very symbol of drought and
desolation, Deut. viiL 15 ; xxxii. 10 ; Jer. ii. 31 ; iv.
26 ; xii 10.

A salt land, Deut. xxix. 23 ; Judges ix. 45 ; Jer.
xvii 6.

Barren earth, Heb, vi 8.

" The wwyside" ground, Matt. xiiL 4 — 19.

Ewnuchs, Isa. Ivi. 3.

The barren fig4ree, Luke xiii. 6 — 9.

Jericho, 2 Kings ii. 19 — 21.

Ebal — ^the mountain of the curses. The word
"Ebal," according to Qesenius, means "void of
leaves" — bare and blasted.

Ephram, Strange that one whose name means

24 SCRIPTURE ITSELF THE ILLUSTRATOR.

fruUfvl is spoken of as being barren of fruit to God —
bringing forth fruit, but " unto himself," Hos. x. 1 !

It is sad to observe how, in many cases, the guilt
of barrenness is aggravated by the enjoyment of much
privilege ; —

The barren fig tree, it is expressly said, was planted
in " a vineyard" — ^a place where it had every advan-
tage of soil and special care; and yet it remained
unfruitful, Luke xiii. 7 !

The degenerate vine^ in like manner, was planted in
" a very fruitful hill " — well cleared, and fenced, and
cared for, Isa. v. 1 — 7 ; Jer. ii. 21 ; and yet it
brought forth no good fruit. Could a sentence pro-
nounced against such barrenness be unjust %

BEGINNING of EVIL.— See Backsliding— Influ-
ence,

Like the letting out of water, Prov. xviL 14.

The famous Holmfirth flood, which caused so much damage
some years ago, arose, it was afterwards found, from a tmall
unobierved crack in the embankment.

A little leaven, 1 Cor. v. 6 ; GaL v. 9.

'^A root of bitterness,^' Heb. xiL 15.

Trace the outbreak of evil from —

Looking — ^temptation entering by the eye — ^Eve —
Achan — David — ^Ahaz.

Listening — Eve — Eehoboam — the disobedient pro-
phet, &c.

Lev. xiv. 35. — " It seemeth to me there is as it were
a plague in the house."

Num. xi. 1. — "The people were as it were com-
plaining" (marg.) — the first mutterings of the rising
storm.

Prov. xxiv. 33, 34. — " A little sleep,'' the precursor
of poverty and want, marching onwards as an armed
man.

SCRIPTURE ITSELF THE ILLUSTRATOR. 2o

Matt. XV. 19. — "Evil thoughts" — arid then, accord-
ing to the French proverb, " Ce rCest que le premier
pas qui cotUe"

Luke vi. 9.

Our Lord probably now first saw the risings of malice begin-
ning in their hearts, and the purpose forming to destroy Him-
self, as verse 11 shows.

1 Tim. vi 10. — " The love of money is the root of
all evil"

Not money, but the undue love of money, is a root of bitter-
ness ; because it destroys the love of better things.

It IS OBSERVABLE in every dispensation how se-
verely God always punishes the first outbreaks of
sin : — '■

Our first parents in Eden — ^Israel in the wilderness
— Achan in Canaan — ^Ananias and Sapphira in the
early Christian Church.

BEREAVEMENT.*— See Death— Rmirrectim.
Gren. iv. 8.

The first bereavement. How closely it followed upon the
first birth !

Gren. xxiii. 9 — 19.

The first land that Abraham could call his own in Canaan, was
the ground he bought for a burying-place.

Gren. xxiii. 2. — " And Abraham came to mourn for
Sarah, and to weep for her."

In the Hebrew Bibles, the word for ''to weep" contains a
letter written only half the size. The Jews say this was to sig-
nify that his mourning did not exceed the proper bounds.

Gren. xxvii 41. — "The days of mourning for my
father are at hand."

From the earliest times, mourning for the dead has been the
acknowledged and proper tribute of natural affection. Thus

26 SCRIPTURE ITSELF THE ILLUSTRATOR.

mourning was made at the death of Abraham — Sarah — ^Deborah
— Jacob— Joseph — Moses — Aaron — Absalom — Josiah. — (See
Cone, mider mourning.)

Gen. xlviii. 21, and L 24.—" I die ; but God shall
be with you."

A blessed ground for faith to rest on. Amidst the constant
changes of mortality, the unchanging God remains the same.
Christ is still the cluef Shepherd of the sheep, though under-
shepherds are caUed away. See how beautifully this is brought
out here by Jacob and Joseph ; so also in the last f areweU of
Moses, Deut. xxxi 1 — 8 ; by the Psalmist, Fs. xviii. 45 and 46 ;
and in Heb. xiii. 7, 8 (Greek), where we are reminded that the
pastors and rulers of the Church are removed from time to time,
but Jesus Christ is stiU "the same, yesterday, and to^y, and
for ever." He changeth not.

1 Chron. vil 20—22.

A father losing nine children apparently at one time.

Neh. ii. 3 — 5. — Jerusalem, ^^the (My of my fathers^
sepnlchres,"

The sad association which endears many a spot to the be-
reaved I

Jer. xxxL 15 — 17. — Eachel's excessive grief com-
forted.

Matt. xiv. 12. — " They came and took up the body,
. . . and went and told Jesus"

What better could they have done ?

John xL 21—23.

It is very noteworthy — ^the difference here ; — ^Martha looked
hacky — Jesus looked fortoard; — Martha at what migJU have been,
Jesus at what skaU be.

The RESIGNATION of pious parents, in viewing the
loss of children, is several times marked very beauti-
fully in Scripture : — Jacob, G^n. xliii. 14 ; Aaron,
Lev. X. 3; Job, iii 10; Eli, 1 Sam. iii 18; David,
2 Sam. xii 23 ; the Shunammite, 2 Kings iv. 26.

SCRIPTURE ITSELF THE ILLUSTRATOR. 27

The Lord Jesus. — ^The tenderest sympathy and
most mighty help were rendered by our blessed Lord,
in the prospect and presence of death, in the three
cases of restoration to life — Jairus' daughter, the
widow of Nain, and Lazarus. Death, says one, is the
destroyer of domestic happiness; but Jesus is the
destroyer of deatL In the prospect too of His own de-
parture, how tenderly the Lord soothed and comforted
the hearts of His sorrowing disciples.

BLINDNESS Spiritual.*— See Dulness.

Illustrations, —

The blindness of the men of Sodom, Gen. six. 11.
They were blinded with lust before they were blinded
in vision, and their lust still burned : " so that they
wearied themselves to find the door."

The blindness of the Syrians, 2 Bangs vL 18 — 20.
Bewildered and confounded, — led, to their surprise,
into the midst of Samaria.

Blind captives. — It was a cruel Eastern custom to
put out the eyes of prisoners taken in war, as in the
case of ZedeMah, Jer. zxxix. 7.

The film or hard covering on the eye causing blind-
ness. The same word is used for blindness and hard-
ness (vtafxatni), Mark iii. 5 ; Bom. xi. 25 ; Eph. iv.
18 (marg.)

The vail upon the heart, 2 Cor. iii. 14 — 16, like the
Jewish tallith — ^the thick vail of ignorance and un-
belief, spread, not only over Israel, but over all
nations, Isa. zzv. 7.

Different kinds and degrees of blindness, —
Isa. viii 20. — "No light" — no clear light, only the

uncertain glimmer of dim twilight. " No morning "

— dawn (marg.)

2 Pet. i. 9. — " Blind, and cannot see afar off." like

28 SCBIPTUBE ITSELF THE ILLUSTRATOR.

a short-sighted person, having a clear view only of
things brought close to the eyes ; and heavenly things
are too far o£f!

Mark viiL 24. — The indistinct hazy vision of those
gradually recovering from blindness: seeing things
as a picture comes out in the earlier stages of photo-
graphy ; like a cloudy view of truth.

l!Ba. xluL 8. — " The blind people that have eyes :"
" which have eyes and see not/' Jer. v. 21 ; seeing,
but not observing, Isa. xlii 20 ; seeing but not per-
ceiving, vL 9. None are so blind as those that wiU
not see.

Eph. iv. 18. — "The blindness of the heart" (marg.
ha/rmess,) The worst state of all — ^blindness of heart.
But alas ! the state of every natural man, 1 Oor.
ii U.

John iii. 20. — Hating the light.

Spiritual blindness in enlightened England is wilful rebellion ;
because blind sinners hate the light, and shrink from its reveal-
ing and manifesting power, Eph. v. 13 ; as wicked men "rebel
against the liffht" of day, Job ladv. 18 ; as the Jews would not
'^ comprehend the light, when it came to them, John L 5.
Men prefer darkness to l^ht, , John iii 19. Compare the beauty
and contrast that lies in the Greek word for sincerity {iiKiKptveia)
— ^that which is proved by being held up to the sun.

Judicial blindness, especially of the Jews.

Isa. vi. 9, 10. — ^It is a solemn thought that this
fearful passage is quoted more frequently in the New
Testament, than any other Old Testament text ; see
Matt. xiii. 14, 16; John xii. 40; Acts xxviii 26;
Bom. xi. 8; see also Isa. xxix. 10, xliv. 18: "He
hath shut their eyes," marg. daubed, (as with clay, as
is sometimes done to criminals in the East.)

2 Thess. ii. 11. — "Gk)d shall send them strong de-
lusion, that they should believe (the) lie."

Esther vii. 8. — Covering the face.

SCRIPTUKE ITSELF THE ILLUSTRATOR. 29

A certain harbinger of death in the East ; blindfolding before
execution. It is an illustration of the impending ruin of con-
denmed sinners when they are carried on blindfold in their sins.
Blinded by " the god of tifds world," 2 Cor. iv. 6 ; , " condemned
already," John iii. 18.

The MISERIES of blindness.

Deprived of sight, men grope in misery in the
brightest light of the clearest day, Dent. xxviiL 29 ;
Job V. 14; Isa. lix. 10; stumbling, Prov. iv. 19;
and wearying themselves in vain to find the way,
Gen. xix. 11.

John ix. 39 ; Matt. xiii. 13.

It is remarkable that Christ seldom spoke by parables, until
the Jews had shown their rebellion against the light, by attri-
buting His miracles to Beelzebub, Matt, xli 24, and were
already plotting to take away His life, xii 14.

Matt, xxiii. 16, 17, 19, 24, 26.— "Woe unto you,
ye blind guides." "Ye fools and blind." " Thou blind
Pharisee."

Blindness is especially disastrous in guides and teachers.
"If the blind lead the blind," &c. Matt. xv. 14. Under the
law, none of the seed of Aaron that were blind, were allowed
" to approach to offer the bread of his God." Lev. xxi 17,
18.

St. Paul's blindness at his conversion was an
apt illustration of his former state, when blinded by
prejudice and hatred to Christ, Acte ix. 8, 9.

Eltmas. It is remarkable that while none of
the apostles had power to cure blindness, the first
miracle St Paul wrought was to inflict it, Acts
xiii. 11.

The Lord Jesus was the great Eestorer of sight to
the blind, Luke iv. 18 ; John viii. 12 ; ix. 39. It is
remarkable that no prophet of the Old Testament,
and no apostle of the New Testament, had the com-
mission to restore sight, nor was it included in the

30 SCRIPTURE ITSELF THE ILLUSTRATOR.

charge given to the seventy. (The recovering of St.
Paul's temporary blindness was an exceptional case.)
It is no less observable that of all our blessed Lord's
miracles of healing, none are so frequent as His kind-
ness to the blind. Five or six separate cases are
recorded, out of the thirty-three miracles narrated,
besides many of which we read, as in Luke viL 21.

BODY.* — See Death — Resurrection.

Illustrations. — ^Man's body is compared to —

A home of day, " whose foundation is in the dust,"
Job iv. 19; — ^mean and mouldering. See also xiiL
12.

A curiously embroidered garment, Ps. cxxxix. 13 — 16.
^' Curiously wrought," like tapestry interwoven with
many coloured threads. " Wrought as with a needle "
(Lowth); "fashioned" in the secret place, into the
most beautiful fabric ; every member carefully noted
in Gk)d's book.

A temple, designed to be the shrine and abode of
Deity, 1 Cor. vi 15, 19.

A tent or tabernacle, — ^frail and easily overturned, in
contrast to a fixed and strong hoiise, 2 Cor. v. 1.

A frail vessel, 1 Thess. iv. 4. St. Peter's words —
"the weaker vessel," 1 Pet. iii 7, imply that both
are weak.

Grass — the flower of the field; the flower perhaps
more delicate and beautiful than the grass, but both
alike when beneath the mower's scythe. Both, left
to themselves, are bom to wither and pass away,
Isa. xl. 6—8 ; 1 Pet. i. 24.

The sheath of the spirit, Dan. vii. 15 (marg.), the
scabbard concealing the bright sword within.

The formation of man's body, in the several
stages, is described with singular scientific exactness,
Job x. 10—12.

SCRIPTUEE ITSELF THE ILLUSTRATOR. 31

The ruined palace. — ^Ever since man's fall, sin
has wrought ruin upon that which Grod made perfect
It is observable how frequently in Scripture we
find—

Great physical powers, in connection with the carnal
seed, or used on the side of evil; as in the case of the
giants, the Anakim, Gk)liath, and his compeers, Saul
and others. The moral lesson to be learned from the
history of Samson, is probably to show that great and
even supernatural powers, may be combined with
great deficiency of moral strength or spiritual
vigour.

Great persmial beauty the cause of trouble or sin,
Prov. xxxi 30. — " Favour (a graceful form and mien)
is deceitful, and beauty is vain." One fit of sickness
may sweep it away, and make the fair form like a
moth-eaten garment, Ps. xxxix. 11 ; keen sorrow and
corroding care may soon wither its charms (Ps. vi. 7 ;
Job xvi. 16); whilst, should beauty remain, it has
often proved only a source of trouble to its possessor
and a snare to others; as it did to Sarah, to Eebekah,
to Joseph, to Esther, to Thamar, and to Bathsheba.

All the mmihers of the body may be perverted — as
"instruments of unrighteousness," Kom. vi 13. See
Isa. Kx. 1 — 8 ; Eom. iii. 13 — 18. — ^Fingers, feet, lips,
tongue, throat — "perverse lips," " uncircumcised
ears," &c. Paul calls the whole body " viZe," PhiL
iii 20, (" the body of our humiliation ") ; Kom, viii.
10, "dead because of sin;" liahle to swjfenTi^ by its
very nature — ^a mortal body in a fallen world, Heb. xiii
3 ; weak^ overpowered alike by an excess of anguish
or of ecstasy. (Let it be noted, that the disciples
slept alike during the vision of Christ's transfigura-
tion, and at the time of Christ's agony) ; corruptible
imd mortal, 1 Cor. xv. 53.

Nevertheless the bodies of the saints are now —

32 SCRIPTUBE ITSELF THE ILLUSTRATOR.

EoTumred as "the members of Christ," 1 Cor. vi
15 ; " The temple of the Holy Ghost," ver. 19.

They should be

Mortified, 1 Cor. vL 13 ; ix. 27 ; Bom. viil 10 ; CoL
iiL 5 ; in every member, Eom. vi 12, 13 ; Matt. v.
19 — 30; xviii. 8, 9 (the right eye, the right hand,
the foot). This was set forth in the cleansing of the
leper. Lev. xiv. 14 — 17 ; where the right ear, the right
hand, and right foot are designed to represent the
whole body. See also in the consecration of Aaron
and his sons, Exod. yxix. 20.

They shall be—

Glorified — ^made spiritual and glorious; no longer
depraved, corruptible, of limited capacity and power ;
but rabed in glory, and made like Christ's glorified
body, PhiL iii 20 ; 1 John ii 2, never again to know
the troubles of mortality.

The Book of Proverbs suggests two practical
lessons —

(1.) How great is the influence ofman^s mind over
man^s body. See chap. xiv. 30; xv. 13, 15, 30; xvi. 24;
xvii. 22. It is singular to know the wise man's re-
ceipt for health. In two passages, what is called
"health" in the text is called "medicine'' in the
margin, see chap, iii 8 ; iv. 22.

^2.) The right keeping of the heart is the key to the
rignt keeping of the body. The mind aflfects the
body; and the heart must rule the mind. "Keep
thy heart," iv. 23, is the rule for those who would
keep the mouth, and lips, and eyes, and feet, ver.
24—27.

BOLDNESS AND COUEAGE, Moral and Spiri-
TUAL.* — See Strength — Witnessing — Zeal.

Figures and Expressions —

A lion, Prov. xxviii. 1 ; 2 Sam. xvii. 10; xxiii. 20.

SCRIPTUEE ITSELF THE ILLUSTRATOR. 33

A goodly horse in the battle, ZecL x. 3 j Job xxxix.
19—25.

A soldier, brave and fearless. See Deut. xx. 5 ; cf.
ITim. vil2.

A defenced city, and iron pillars, and brazen walls,
Jer. i. 18.

Setting the face like a lion, 1 Chron. xii. 8.

Setting the face ]ike flint, Isa. 1. 7.

Setting the face hke adamant, "harder than flint,"
Ezek. iii. 9.

" Valiant for the truth," Jer. ix. 3 ; Heb. xi. 34.

"Not ashamed," Kom. i. 16; 2 Tim. i. 8; 1 Pet.
iv. 16.

" Not afraid, nor dismayed, nor confounded.** See
Cone.

" In nothing terrified," Phil. L 20—28.

2 Pet. i. 6. — " Add to your faith virtue."

Christian manliness or courage. Observe the connexion —
wurage^ the result of faith, tempered by knowledge, or moral
discernment, enlightened by conscientiousness, and leading to
love, 2 Tim. i 7.

1 Chron. xix. 13. — A beautiful exemplification of
the wise remark, "Duties are ours, results are
God's."

" Be of good courage." It is important to observe
how frequently this, or some similar charge, was
given to many chief ministers and leaders of the
Church at the commencemeni of their work; as in the
case of Moses, Joshua, Solomon, Jeremiah, Ezekiel,
the Apostles, the Seventy, St. Paul, &c. Like the oft
repeated charge, " Be strong." — See Strength,

Some of the noblest examples of holy courage are
found in —

(1.) Those who were at first fearful and timid; like
Moses, who shrank back from being the leader of

C

k

34 scBiPrrsE itself ths illcstratob.

hif people, Ezod iiL 11 ; iy. I — 17 ; Gideon, Judges
tL 15 — 27; baiah, yL 5; Jeremiah, L 6; NioodamiSy
John lE 1 ; Joseph of Arimathea, John xix. 38 ; the
woman who came so timidly, yet gathered oonragey
Luke riiL 47.

(2,) Those who might exped thai their hold testmumy
for the truth would expose them to opposition and persecu-
tion. — ^Moses, Exod iii 19; t. — ^xir.; Elijah, 1 Eongs
xriiL; Nehemiah, vL 11; xiii; Jeremiah, L 7 — 9;
Ezekiel, iL 6 — 8 ; iiL 8, 9 ; John the Baptist, Mark
vi 17, 18; the Apostles, Acts iv. 18—20; t. 17, 18,
41, 42 ; St. Paul, Acts xx. 22—24.

g.) Those who stood single handed in their holy zeal.
OSes, Exod. xxxiL 26; Phinehas, Num. xxv.
7—13; Pg. cvL 31; David, 1 Sam. xvii 32—45;
Elijah, 1 Kings xviii 15 — 40; 2 Kings L 15; Mor-
decai and Esther, Esther v. 1 ; vii 3 ; viii. 5 ; Shadrach,
Meshach, and Abed-nego, Daniel, iii. ; vi. 10 ; Peter
and John, Acts iv. 18 — 20 ; the Apostles, Acts v.
17—29; Stephen, Acts vi. 10, 15; vii.; St. Paul
before Felix, Acts xxiv. 25; before Agrippa, Acts
xxvi.

The Lord Jesus.— Isa. 1. 7 ; Luke ix. 51 ; John
vii. 26.

It ifl well to remember how much many good men have suffered
from the want of boldness ; as Eli and David, in not restraining
their children.— 1 Sam. iii. 18 ; 1 Kings i. 6. See a striking
leMon on fwbeaHng to strike, 1 Kings xx. 35—42.

BONDAGE OF SIN.
Illustrations.

Slavery. — Like that of Israel in Eg3rpt, Exod. i. 13,
14, when Israel was made to endure hard rigour in
" the house of bondage " (an expression used by Moses
eleven times) ; and in " the iron furnace," Deut. iv.
20 ; a bondage marked as cruel, tmreasonable, and

BCEIPTURE ITSELF THE ILLUSTRATOR. 35

tenadoas. In later times, like the slarerj of Greece
and Rome, no less severe; when the slave (often
a captive taken in war) was regarded as wholly
the property of his master, liable to be beaten,
chained, or even killed at the master's will and plea-
sure.

The figure is aptly applied to the cruel and relent-
less slavery of sin ; and the word " servant " would
be more forcibly translated slave; so cf. John viiL
34 ; Eom. vi. 16 ; Titus iii. 3 "serving divers lusts and
pleasures," (the -slave and drudge of many masters) ;
2 Pet. ii 19, "the servants of corruption." Still
worse is the case, when the sinner sells himself into
slavery like Ahab, 1 Kings xxi 20; and Israel,
2 Kings xviL 17; Isa. 1. 1. See also St. Paul's ex-
pression, Eom. vii 14, "sold under sin."

Captivity f Eom. vii. 23 ; Isa. IxL 1 ; Luke iv. 18.
— Probably alluding to the ancient custom of putting
out the eyes of captives, and then keeping them
bound in chains with cruel rigour. — See 2 Tim. iL
26.

Yoke, Isa. ix. 14; Lam. L 14; 2 Cor vi. 14. —
Like the yoke of Israel's bondage in Egypt, under
which the people were bowed and bent down, and
unable to " go upright," Lev. xxvi 13.

The binding power of sin may be illustrated by
cmy (mr coming power, 2 Pet. ii 19 ; as that of wine,
Isa. xxviii 1 ; of lust and pleasure, Titus iii. 3 ; of
Samson held by Delilah to his ruin.

The demoniacs of our Lord's time were sad illus-
trations of the devil's power and malice, especially
that sad case, the demoniac of Gadara, Mark v. 1 — 5.
It is not improbable that in some cases, at least, those
who were devil-possessed had first given th^nselves
over to the service of sensuality and sin.

k

36 SCRIPTUKE ITSELF THE ILLUSTRATOR.

That poor woman, bound by Satan for eighteen
years, Luke xiii. 11 — 16.

The weariness and toil of sm. — How hard blind
sinners toil for their destruction, Isa. Ivii 10; Jer.
ix. 5 ; Hab. ii 13.

" Again entangled therein and overcome," 2 Pet.
ii. 20; like silly sheep, no sooner fieed from the
thorns and briers, than ready to wander and be
caught and torn again.

" Tied and bound with the chain of sin," Prov. v.
22 ; Eom. viL 24 (like a living man condemned to
be tied to a loathsome corpse). Sin comes easily,
but binds strongly. "The bond of iniquity," Acts
viii. 23.

The Jews boasted of their national liberty, as
they once said to Christ, "We were never in bondage
to any man," John viii 34. It was a saying mani-
festly untrue : but Christ's answer is very striking —
" Whoever committeth sin is the servant (slave) of
sin," ver. 35.

BROTHERLY LOVE.**- See Lov^Kmdness—
Union,

The pedigree, 2 Pet i. 7 — ^the daughter of godliness,
and mother of charity.

The peace-offerin'g, — The Jewish offering, which was
designed especially to foster holy fellowship.

2%e " New Commandment" John xiii. 34 ; 1 John
ii. 7, 8 ; old and yet new ; a commandment given
under the law, but given by Christ with a view to
a new dispensation, with new motives, and after a
new model, and for a new necessity. Like an .old
book in a new edition, or an ancient silver cup re-

SCRIPTUKE rrSELF THE ILLUSTRATOR. 37

moulded and re-stamped, with the freshness of novelty
and the honour of antiquity.

The kiss of chanty, — In the early Church was not
only given as a friendly salutation, but as the symbol
of love and Christian brotherhood, Rom. xvL 16; 1
Cor. xvi 20.

The friendships of the Bible, — It is interesting to
trace these as being founded on spiritual affinity, as
well as from natural affection. David and Jonathan ;
Naomi and Ruth ; Elisha and the Shunamite ; Peter
and John; Paul and Barnabas, &c.

" Beloved "— " Dearly beloved "— " Brethren,'' —^ee
Cone. How often these and similar words occur in
the Epistles of St. Paul, St. James, St. Peter, and
St. John, especially when it was designed to soften
reproof, and to conciliate affection. See below.

"A brother''— '' Brethren,''

Much is bound up in these words ! Alike in natural
relationship and spiritual, they have always been
held as the ground for harmony and affection. So
Abraham used it as an argument why strife should
cease. Gen. xiii. 8; and Moses, Acts vii. 26 — "we
be brethren." It is the word which naturally implies
sympathy and affection, Prov. xvii. 17; and union,
Ps. cxxxiii. 1. What a healing sound it had when
Joseph said, " I am Joseph your brother," Gen. xlv. 4.

Rom. xvi 23. — " Quartus, a brother." St. Paul
said no more of one, from whom he sent a kindly
greeting. It was enough.

1 Cor. viii. 11. — "The weak brother, for whom
Christ died."

2 Thess. iii 15. — ^Admonish him as a brother.
James i 9. — " The brother of low degree " — " low,"

but no less on that account a " brother.

GkJ. V. 23. — " By love serve one another." Rather
"enslave yourselves one to another, by the bondage of
love." — (Conybeare and Howson).

38 SCRIPTUKE ITSELF THE ILLUSTRATOR.

Eom. xii 10. — "Be kindly affectioned — with
brotherly love." — See margin, and abo see Kindness.

Examples.

Ananias, Acts ix. 17. — "Brother Saul:" so lovingly
Ananias at once greeted the proud and fierce perse-
cutor of the Church, when he was divinely instructed
of his marvellous change and future mission.

Barnabas, Acts ix. 26, 27, in the same spirit of a
Christian brother, took Saul by the hand to introduce
him to the Apostles, when all the disciples were afraid
of him, and stood aloof.

AquUa and Frisdlla, Acts xviiL 24 — 26; Rom. xviii

St Paul — A noble example of true Christian love
to the brethren ; enforcing his repeated exhortations
by his own devotion and self-abnegation. See 1 Cor.
viii 11, 13; ix. 19—23; 2 Cor. xL 26—31; his
ministerial tenderness, 1 Thess. ii. 7 — 11; uniting a
father's wisdom with a nursing mother's love.

St James, — It is one peculiarity of the short Epistle
of St. James, that in five chapters the expression " a
brother," or " brethren," occurs sixteen times.

St Peter. — Four times in his two Epistles does
St. Peter enjoin brotherly love, 1 Pet. i 22; ii. 17;
iii. 8 ; 2 Pet. i. 7.

St John (himself the apostle of love), as might be
expected, dwells with glowing fervour in every part
of his Epistles, upon the importance and sweetness of
Christian love, contrasting it with its opposite, and
urging it as a mark of the new birth, and of likeness
to God. See 1 John ii. 9—11 ; iii 11—19, 23; iv.
7__21 ; V. 1, 2 ; 2 John i 6 ; 3 John 1.

The Lord Jesus — in the highest sense a brother
"bom for adversity," Prov. xvii. 17 — honoured in His
teaching and example the love of holy brotherhood.
It was the " new commandment " which He stamped

SCRIPTURE ITSELF THE ILLUSTRATOR. 39

with His especial sanction, John xiii. 34 ; xv. 12, 17;
the relationship to which He assigned especial honour,
Matt, xii 46, 47; xxv. 40; John xx. 17; the bind-
ing tie to Himself, which He gave as the check to
ambition and party strife. Matt, xxiii. 8 ; and the
loving title He gave to His disciples, especially after
the resurrection, John xx. 17 ; Matt. xxviiL 10.

Philadelphia. — It is a singular coincidence, that the
Church of Philadelphia (which word means brotherly
love) should have been apparently the most flourish-
ing of all the seven churches, and that it remained
the longest. It still exists under a Turkish name,
meaning "the city of God," and contains about
twenty-four places of worship, with a bishop and
body of clergy.

BUSINESS.*

Gen. xlvi 33 ; xlvii 3, — " What is your occupa"
tion?"

(1.) It was anciently presumed that all men had some occupa-
tion. (2.) Whatever a man's business be, if bis calling be a
lawful one, he need never be ashamed to own it.

Business compatible with religion. — It is re-
markable how many illustrations we find in Scripture
of men engaged in the active business of life, who
were yet well marked as holy men. Abraham, Isaac,
and Jacob, Moses, David, &c., were shepherds; besides
Moses being afterwards a ruler, and David a king ;
Amos was a herdsman ; Joseph, the husband of the
Virgin Mary, a carpenter ; Luke, a physician ; Zenas,
a lawyer; Paul and Apollos, Aquila and Priscilla,
tent-makers ; Lydia, a seller of purple ; Boaz, a rural
farmer ; Simon of Joppa, a tanner ; Joseph, Daniel,
and Nehemiah, prime-ministers, put in trust of vast
interests, and made rulers of provinces and kingdoms ;
yet none of these were too busy or too high-minded

40 SCRIPTURE ITSELF THE ILLUSTRATOR.

to find the time, and have the heart, to serve and
worship God.

Business is often urged as a hindrance to reli-
gion : so it was by Gilead and Dan, who were " too
far" and "too busy," Judges v. 17; cf. the vain excuse
of " the farm and the merchandise," Lukexiv. 18, 19.

Tyre, an example of a great commercial city,
boasting in its wealth and luxury, and brought down
even to the dust, and yet to be favoured again. See
Isa. xxiiL ; Ezek. xxvi. — xxviii., &c.

"Not SLOTHFUL in business; fervent in spirit;
serving the Lord," Rom. xii. 11. The Christian's
motto, " Six days shalt thou labour and do all thy
work," is as truly the law of God, as " Eemember the
Sabbath-day to keep it holy," Exod. xx. 8, 9.

The Lord Jesus put honour upon honest labour,
by following His father's trade of a carpenter. It is
noteworthy, too, how He evangelised men when in
the midst of their worldly occupations, — »the shepherds
of Bethlehem while tending their flocks ; he called
Peter and Andrew, and James and John, when en-
gaged with their nets ; Matthew from his toll-booth.
He purged the Temple from being made " a house of
merchandise " and " a den of thieves ;" not condemn-
ing buying and selling, but condemning the profana-
tion of the Temple.

CARE.*

The close connection of the old English meaning of
"care" with "taking thought " is marked, 1 Sam. ix.
5; Matt. vi. 25,27,31, 34.

Matt. xiii. 22 ; Luke xii 34. — " The cares of this
world."

fjtiptfum from fjuepl^to to divide. Anxious care divides the
mind, and generally takes tiie "larger half." The figure our

SCKIPTUEE ITSELF THE ILLUSTRATOR. 41

Lord uses is a very suggestive one ; comparing care and covet-
ousness to thorns. Thorns came in with sin, and are a fruit of
the curse. They are entangling, vexing, scratching, and they
choke the good seed. The man that desds with thorns must be
well armed and guarded, 2 Sam. xxiii 6, 7.

Luke X. 40. — " Cumbered about much serving."

ir€pt€<rwaTo — drawn in different ways at the same time, ex-
actly answering to our English word *' distracted."

Luke xii. 29. — " Neither be ye of doubtful mind."
Margin, " Live not in careful suspense."

li£T€(api^e<r0€ — tossed about as thistle-down in the air ; or like
a ship, the sport of the changeful tide and angry billows.

Phil. iv. 6. — " Be careful for nothing."

Care is a Christian duty. Carefulness, in the literal meaning
of our English word (fulness of care) is a sin, arguing needless
perplexity and unworthy distrust, 1 Cor. vii. 32.

Ps. Iv. 22. — " Cast thy burden upon the Lord."
" Thy gift" (marg.) — thy allotted portion — thy care
(LXX. and Syriac.) Roll it, as the word is, xxxvii.
5 ; Prov. xvi. 3 (marg.), where the text is " Com-
mit."

1 Pet. V. 7. — " Casting all your care upon Him."

Not only sorrowful care, but every anxious thought — every
lawful wish — ^the "heaviness" that "makes the heart stoop. '
Cast all upon God. Jesus is the care-bearer, as well as the sin-
bearer of His people, Isa. liii 4, 5.

Prov. X. 22. — "True riches," and "no sorrow"
added.

1 Cor. iii. 21. — "Things present," "things to
come," " all are yours." Then what need for anxious
care?

CHILDHOOD AND YOUTH.*

Figures.

Stars^ Gen. xzxviL 9. See Family Religion,

42 SCRIPTUKE ITSELF THE ILLUSTRATOR.

Arrows in the hand of a mighty man, Ps. cxxvii. 4.
A Chinese proverb says, "When a son is bom into a
family, a bow and arrow are hung np at the gate."

Olive Plants, Ps. cxxviii 3 — ^the emblem of peace,
richness, and prosperity.

Plants, Ps. cxliv. 12 — not useless weeds, nor hurtful
thorns, nor withered plants and blasted ; but health-
ful plants, growing in strength and increasing in
beauty.

The flower of man's age, 1 Sam. iL 33.

Comer Stones, polished after the similitude of a
palace, Ps. cxliv. 12, useful and ornamental — ^the
bonds of union and the upholders of harmony.

Lambs, John xxi 15.

The Hebrew idiom for childhood is taken from
building a home, from which the Hebrew word for son
(Ben) is derived — see Deut. xxv. 9; Ruth iv. 11,
&c.

The " live coaV* upon the hearth was another He-
brew idiom, 2 Sam. xiv. 7.

Children themselves are made the illustration
of—
Simplicity and docility. Matt, xviii. 2, 3.
Weanedrms from the world, Ps. cxxxi. 2.
Desire for needful nourishment, 1 Pet. ii. 2.
Freedom from ambition, Mark ix, 36, 37.
Freedom from guile and malice, 1 Cor. xiv. 20.
Submission to correction, Heb. xii. 9.
Also of —

Smallness of understanding, 1 Cor. xiii. 11, xiv. 20.
Instability of character, Eph. iv. 14.

1 Chron. xxix. 1, — " Solomon my son .... is yet
young and tender."

" Young and tender" — ^when the supple twig may easily be
bent.

SCKIPTURE ITSELF THE ILLUSTRA.TOR. 43

Prov. xxiii. 15. — " My son, if thine heart be wise,
mine heart shall rejoice, even mine."

" Lord, let thy blessing so accompany my endeavours, that all
my sons may be Benaiahs (the Lord's building), then will they
be all Abners (their father's light) ; and that all my daughters
may be Bethuels (the Lord's daughters), and then will they be
all Abigails (their father's joy.)" — Sioinnock.

Prov. xxxL 2. — "What, my son? and what, the
son of my womb ? and what, the son of my vows ? "

The thrice repeated interrogation implies the strength of a
mother's feelings. What am I to say to thee ? Words fail to
express the fulness of a mother's heart.

Job XX. 11, xiii. 26 ; Ps. xxv. 7.

The sins of our youth leaving a sad scar in riper years.

2 Sam. xviii 18. — Absalom's piUar.

TravelleiB say the place is taken notice of to this day ; and it
is common for passengeis to throw a stone to this heap, with
words to this purpose, — " Cursed be the memory of wicked Ab-
salom, and cursed for ever be all wicked children, that rise up in
rebellion against their parents." — Henry,

Job i 4, 5.

Job's pious sacrifice for his children.

Christ's regard for children.

The Lord Jesus showed in many ways the tender
care He felt for children. (1.) He took them in His
arms and blessed them, Mark x. 13 — 16, expressing
His displeasure at the disciples who would have kept
them from Him. (2.) He twice made them the pat-
terns of humility and docility, Matt, xviii. 2, 3 ; Luke
xviii. 1 7. (3.) He spoke of them as being under the
guardian care of the angels in heaven. Matt, xviii 10.
(4.) He received the hosannas of the children on His
entry into Jerusalem, Matt. xxi. 15, 16.

Examples of godly children.

Isaac — Submitting to his father on Moriah ; suffer-

44 SCKIPTURE ITSELF THE ILLUSTRATOR.

ing himself to be bound on the altar, when he was
probably more than twenty years old, Gren. yxii.
9.

Josefph — ^A beautiful example of filial obedience and
affection, in visiting his brethren, at his father's wish,
though they were ill disposed to him ; and persever-
ing in his search until he found them, Gen. xxxvii.
After the many years of separation, no scenes could
be more affecting than those in which he met with
his brethren, and asked, " Is your father well, the
old man of whom ye spake? Is he yet alive?" Gren.
xliii. 27 ; and the affectionate care he took to send
and provide for him in Goshen, Gen. xlv. 9 — 11, 27;
xlvi. 29, 30; xlvii. 1—7, 11, 12 ; xlviu. 2.

Jephthah's daughter, Judges xL 36 — 40.

SamueTs early piety, 1 Sam. ii. 26.

David! s piety, when — but a stripling, with humility
and faith, he went forth and slew Goliath, 1 Sam. xviL
37, 45, 56.

Ohadiah, who feared the Lord from his youth,
1 Kings xviii. 3, 12.

Josiah, when only sixteen, though the child of a
wicked father, and surrounded with the temptations
of royalty, began to seek after the God of David ;
and when twenty, to purge Judah and Jerusalem
from idolatry, 2 Chron. xxxiv. 1 — 3, 27, 28.

Daniel, carried captive to Babylon when quite
young, showed his zeal for the law by refusing to eat
of the king's meat (Dan. i. 8) ; and is named as one
of the three great intercessors (Ezek. xiv. 14), though
he was then probably not more than twenty years
of age.

John the Baptist, Luke L 15, 80 ; u, 40.

Timothy, 2 Tim. iii 15.

Of the godly children of Scripture, we may note
Josiah as a young king, Phinehas as a young priest,
and Daniel as a young prophet.

SCRIPTURE ITSELF THE ILLUSTRATOR. 45

Spoilt children — The sons of Eli, 1 Sam. iil 13
-Absalom — Adonijah, 1 Kings i 6.

Wicked children — Ham, Gen. ix, 22 — 24 ; Esau,
Gen. xxvi. 34, 35 ; sons of Eli, 1 Sam. ii 12 — 17;
sons of Samuel, 1 Sam. viiL 3 ; children at Bethel,
2 Kings ii 23 ; Adrammelech and Sharezer, 2 Kings
xix. 37.

CHRIST.***— See Jesus— Lard, &c.

Titles and figures. — See Text-Books and List
in Cruden's Concordance, and Bagster's Polyglott
Bible ; observing (1,) the great number and rich
variety of the titles of Christ ; (2,) how they are
chosen from the most needful, valuable, beautiful,
and endearing objects.

Types. — See also Text-Books. Observe one fact —
The many complex types, where many types are
joined together: as in connection with the Taber-
nade, almost every part was a figure of Christ-the
building — the altar — ^the sacrifice — the priest — the
candlestick — the shew-bread — ^the vail — the mercy
seat— the coverings, &c. So in the two birds used
for the cleansing of the leper, and other similar cases.

Figurative representations of the personal
glory of Christ, Cant. v. 10 — 16 ; Ezek. i. 26 ; Dan.
vii 9 — 13; x. 5, 6 (probably); Eev. i 13 — 16; vL
2; xix. 11—13.

Besides the references under respective heads, one
or two special references may be inserted here. How
precious are the allusions in Scripture to the

Fulness of Christ — fountain — river — ocean — ful-
ness, John i. 14 ; Col. L 19 ; ii. 9 ; Eph. iv. 13.

Glory of Christ. — See Isa. vi. 3 (marg.) ; cf. John
xiL 41 ; Pha iv. 19.

\

46 SCBIPTURE ITSELF THE ILLUSTRATOR.

The unsearchable riches of Christy EpL liL 8 ; CoL
L27.

The loveliness of Christ, Cant. v. 16 — ^altogether
lovely — complete lovelinesses.

Christ is —

The Alpha and Omega — ^the first and the last — ^the
beginning and the end, Eev. i 8 — 11.

The centre of the Church, like the sun in the firma-
ment ; as in the figures of the golden candlestick —
the ark in the midst of the tribes — the leader of
praise in the church, Heb. ii 12 — the Lamb " in the
midst of the throne and of the four living creatures,
and in the midst of the elders," Rev. v. 6.

The comer stone, Ps. cxviiL 22 ; Isa. xxviii 16 ;
Eph. ii 20 — ^uniting Jew and Gentile.

The ''aU in all;' Eph. i 23 ; Col. iii 11.

"The end of the law," Rom. x 4.

The spirit of prophecy. Rev. xix. 10.

The substanoe of all types, John L 17 ; Col. iL 17.

Gen. iii 15. — The first — the acorn — ^promise an-
nounced the Divine Redeemer to be a man, a suf-
ferer, and a conqueror.

Haggai iL 7. — "The desire of all nations shall
come."

The expression might ahnost be rendered by a word we often
nse — ^the desideratum — ^the object wanted — the great desideratum
for the whole world.

Matt, i 1. — Jesus Christ, the son of David, the
son of Abraham.

The son of David — ^the sonrce and centre of nniversal mle ;
the son of Abraham — ^the sonrce and centre of nniversal blessing.

Matt. xxiL 42.—" What think ye of Christ?"

A solemn question — the one great test of man's heart and
state. '

Rom. xiii. 14. — " Put ye on the Lord Jesus Christ."

SCRIPTUEE ITSELF THE ILLUSTRATOR. 47

The epirit and example of Christ — as we speak of being
" clothed with humility " — " girded with gladness " — so are the
membeiB of Christ to "put on Christ," GaL iii 27.

PhiL L 21.— "For me to live is Christ."

The noblest ambition of the Christian spirit — ^to live in Christ
— lUce Christ— /or Christ — ^in the hope of soon and for ever being
with Christ.

St. Paul. — ^The great apostle's own life and writ-
ings are the best proof of how fully he lived in the
spirit of his own words. His writings breathe it
everywhere. It is computed there are about 500
references made by him to Christ ; very frequently in
verse after verse, as 1 Cor. i. 1 — 17; Rom. xvi ;
Eph. i. ; Col. ii. 3 — 15, &c. The atoning work and
perfect example of the blessed Jesus are met with
everywhere.

St. Peter dwells much on the same great theme.
In 1 Peter, an allusion is made in each chapter to
"the sufferings of Christ," (see Chrisfs Sufferings);
and in 2 Peter, four allusions in three chapters, to
the knowledge of Christ, i. 2, 8; ii. 20; iii. 18.
How strongly He speaks in 1 Pet. ii. 7, " Unto you
that believe, He is not only * precious,' but stronger
— i. e,, the full abstract term — He is preciousness —
preciousness itself." '

CHRIST, Humanity of.

Types and Figures.

The Toibernade^ both as a whole, and in its diffe-
rent parts. John i. 14. — "The Word was made flesh
and dwelt (literally tabernacled) among us." The vail,
made of beautiful and costly work, rent at Christ's
death, Heb. x 20 ; Matt, xxvii. 51 ; the shittim ivood
of the brazen altar, and of the altar of incense, &c.

The Temple — the shrine of Deity, John ii. 19 — 21 ;
CoL ii 9.

48 SCEIPTURE ITSELF THE ILLUSTRATOR.

The Twig, or sprout, from the stem of Jesse, Isa.
xi. 1. Contrast the fall of the high trees, and Leba-
non destroyed (the great ones of the earth), with the
rise and reign of the slender twig, x. 33, 34.

The Tender plant y or sucker out of the dry ground,
Isa. liii. 2 ; see lii 23.

The Branch, Zech. iii 8 ; vi 12 ; Jer. xxiii. 5 ; Isa.
iv. 2 ; xi. 1. The Hebrew word for branch (neetzer)
is most probably the origin of the name of Nazareth,
and helps to explain Matt. ii. 23.

The day-spring from on high, Luke i. 18 (marg. sun-
rise, or branch).

Jacob's ladder — of which the foot was on earth, and
the top reached to heaven. Gen. xxviii. 12; John i. 61.

Each person of the blessed Trinity took part in
Christ's humanity.

The Father sent the Son forth, and prepared for
Him a body, Heb. x. 5.

The Son delighted to carry out the Father's will,
Heb. X. 7 ; ii. 14 ; PhiL ii 7, &c.

The Holy Ghost overshadowed the Virgin Mother,
Luke i. 35.

Heb. ii 16. — "He took on Him the seed of Abra-
ham." •

Marg. — '^Of the seed of Abraham he taketh ho^." The
same word that is used when the Lord so kindly caught hold
of sinking Peter, Matt. xiv. 31.

Heb. ii. 14. — "He also himself likewise took part
of the same."

^^ Likewise" — ^The word irapairK'qaKaa means to be dose by
the side o/— very near to — as PhiL ii. 27. — "Near to death."
Christ's nature was as closely allied to ours as could be, only
without sin.

Heb. ii. 17. — "Like unto his brethren."
It is observable that this is especially referred to in each of

SCRIPTUKE ITSELF THE ILLUSTRATOR, 49

the three offices which were typical of ChriBt : as a prophet,
Deut. xviii. 15 ; as a priest, Exod. xxriii 1, Heb. v. 1 ; as a
king, Dent, xvii 15, 1 Sam. xvi 18.

Eom. viiL 3. — " In the likeness of sinful flesh."

There was a striking type in the brazen serpent. Num. zxL
9. The people were bitten by serpents, and by serpents they
were healed. The serpent's bite was cured by lookmg upon a
serpent's form.

The GrOSPEL of St. Luke especially describes the
Lord Jesus as the Son of Man, No gospel so fully
narrates the incidents of His human life ; the annun-
ciation— conception— birth— presentation-^growth—
agony, &c.

Names of Christ, descriptive of humanity ; —
Emmanuel — "God with us" — the name given to

Christ prophetically, Isa. vii. 14 ; and definitely, Matt.

L 23.

'^ Behold in this the deepest mystery, and the richest mercy
that ever was. By the light of natwrey we see God as a God
above us ; by the light of the law, we see Him as a God
against us ; but by the light of the Gospel, we see Him as Em-
manuel, Grod tpith us ; in our own nature, and (which is more)
in our interest.** — Henry,

Son of Man, the title of our blessed Lord, pecu-
liarly expressive of His humiliation. It is a title
pre^ant with most precious mystery-and is bound
up with all the most gracious elements of the Sa-
viour's character, as, e, g,, —

(1.) His true humanity, — " Son of man " — blinking
Himself with man : taking man's nature ; as in the
Hebrew idiom, to be " the son," expresses being of
the same nature.

(2.) His deep humiliation, — It is remarkable that
when the phrase, " son of man," is applied to man in
the ordinary sense, it almost invariably denotes
weakness and frailty, instability and dependence.
See Num. xxiii. 19 ; Job xxv. 6 j zxxv. 8 ; Ps. viii

50 SCRIPTURE ITSELF THE ILLUSTRATOR.

4; cxliv. 3; cxlvL 3; Isa. IL 12. In Dan. vii. 13,
the word is one of intensified force (Ben-enosh), and
expresses in the strongest way the lowest humiliation
of humanity.

(3.) His supremacy. — ^Not a son of man, but the
Son — the one above all others. Christ is the only
one so spoken of, though Ezekiel and Daniel are
addressed as Son of man — ^Ezekiel nearly ninety
times.

(4.) His dignity, — It was a title given Him before
His birth, no doubt, either from Ps. Ixxx. 17, or
more probably from Dan. vii 13. It was Christ's
own title, by which He spoke of Himself. Yet often
as He so spoke, He was never so spoken of by any
others whilst on earth, and after His death only once
by Stephen, Acts vii 56; and twice by St. John,
Rev. i. 13 ; xiv. 14 ; and in each of these cases it was
used in connexion with His glory. Whilst, there-
fore, it was compatible with Christ's humility to
speak so of Himself as " Son of man," it seems to
have been considered too deep a mystery for any
mortal man to use the phrase. It is probable, more-
over, from Matt. xxvi. 63, 64, that "the Son of man"
was considered by the Jews equivalent to " Son of
God."

(5.) His immutability. — It is especially worthy of
note that our Lord used this expression of almost
every part of His mediatorial work. His pre-existent
state, His incarnation, His earthly ministry. His death.
His resurrection, His ascension, His second coming.
See Cone.

In His teaching. He first used the word to Natha-
nael, John i 51 ; and probably for the last time to
the high priest. Matt. xxvi. 64.

On ten occasions He coupled it with His rejection and death,
Matt. viii. 20 ; xi 19 ; xii. 32, 40 ; xvii 22 ; Mark ix. 12, bl ;
liuke ix. 22 ; xzii 48 ; John viii 28. But on all the other oc-

SCRIPTURE ITSELF THE ILLUSTRATOR. 51

caedons He conpled it with the assertion of some attribute or act
of power. Thus the Son of man " saves," Luke ix. 56 ; xix« 101
He forgives sins, Matt. ix. 6. He has authority over His own
ordinances, Matt. zii. 8. He ascends to heaven, John vi 62.
He will come again in glory, Matt. x. 23 ; xxiv. 27, 30, 44 ;
Mark viiL 38 ; xiii 84 ; Luke xi 30 ; xii 8 ; xvii "^2 ; xviiL 8 ;
xix. 10 ; xxi 36 ; John i 51 ; iii 13, 14 ; v. 27 ; xii 23, 34 ;
xiii 31. He is the Head of His Church, and by His authority
the work of His Church upon earth is carried on. Matt, xiii 87 ;
John vi 27. The whole processes of the future judgment, from
the sending forth of the angels to the pronouncing of the final
sentence, will be executed by Him, Matt, xiii 41 ; Mark xiii 34 ;
John v. 27.

The expression occurs seventy-eig^ht times in the gospels.
Sixty-seven times Christ calls Himself '* the Son of man ;" whilst
five times he speaks of Himself as the Son of God.

Son of David, — The familiar Jewish title of the
Messiah, which the Jews associated with the thought
of mercy and of power. See Matt. ix. 27 ; xiL 22 ;
XV. 22 ; XX. 30, 31.

Very little is said in the gospels concerning our
Lord's external appearance and deportment ; yet there
are frequent indications, that there was authority in
His manner and majesty in His looks. Probahly
Christ's influence as a teacher was enhanced by this ;
see Matt, vii 28, 29 ; John vii 46. The immediate
obedience of those whom He summoned to leave
their callings. Matt. iv. 18—22 ; ix. 9 ; the submission
of the people at His purging of the temple, xxL 12 ;
the wonder of the crowd after the transfiguration,
Mark ix. 15 ; and the prostration of the soldiers at
His betrayal, John xviii. 6 ; all show that there was
a majesty in His mien, which belonged to one who
was felt to be more than man.

CHEIST, Sufferings and Death of. — See Bejec-
turn.

Tyipes and Figures.

AheVs sacrifice^ Gen, iv. 4 ; Heb. xi. 4.

52 SCRIPTURE ITSELF THE ILLUSTRATOR.

AlraharrCs ram^ Gen xxii. 13.

The Jewish sacrifices and oflferings, varying in cost-
liness and number, but all typical of the one great
sacrifice and offering.

The jpdschal lamb, Exod. xii. 3 — 7 ; John xix. 36 ;
1 Cor. V. 7.

The smitten rock, Exod. xviL 6 ; 1 Cor. x. 4.

The scapegoat, Lev. xvi 20 — 22.

The brazen serpent, Num. xxi. 9 ; John iii. 14, 15.

The lepei^s offering — the bird killed, Lev. xiv. 45.

The red heifer, Num, xix. 2 — 6 ; Heb. ix. 13, 14.

Joriah in the whale's belly, Jonah i 17 ; Matt, xii
40.

The roasting, slaying, drying, &c., of the different
sacrifices and offerings ; animals slain, consumed in
whole or in part upon the altar; com ground and
baked; olives bruised, &c., all spoke of the sufferings
of the one great Victim.

Many expressions are forcibly used to describe
the sufferings of Christ. The Lord Jesus was " the
Man of sorrows " (more than a sorrowful man — one
whose whole life was deeply marked by sorrow). He
was despised; rejected; smitten; afilicted; stricken;
bruised; wounded; cut off; drank the bitter cup;
was " baptized with the baptism " of suffering.

He was the stone "disallowed" of the builders — ^the
Heir "cast out" of the vineyard — the Bridegroom
taken away from the Church — the Shepherd smitten
by Jehovah's sword — "the hind of the morning" (Ps.
xxii title) baited by the fierce dogs and bulls of
Bashan — ^the one stone graven with seven eyes, Zech.
m. 9,

It is remarkable how soon, how gradually, and
how fully the Lord began to speak of His death upon
the cross ; and also how frequently He spoke at the

SCRIPTURE ITSELF THE ILLUSTRATOR. 53

same time of the resurrection, looking beyond the
grave and gate of death. See John ii 19 ; iii. 14, 16,
(only a few months after He began His ministry) ;
Matt. X. 38 ; xvi. 21 ; xviL 22, 23 ; John viL 19 ;
viii. 28 ; Matt. xx. 18, 19 ; Mark ii 10 ; viiL 31 ;
Luke xiii 32, 33 ; John xiL 24, 32.

Christ's death, according to Gresswell's Har-
mony, took place on His birthday, both being on
Nisan 10, i. e., April 5.

The SEVEN sayings on the cross. Of these,
three were taken from Scripture, three addressed to
the Father, three bespoke His unselfish, generous
thoughtfulness for others.

Luke xvii 25. — "But first He must suffer many
things."

The law of Christ's kingdom — suffering first, and then glory :
the cross and the crown. See how it is the same with the Head,
as with the members of His body, Acts ix. 15, 16.

Luke ix. 31. — " His decease, which He should ac-
complish at Jerusalem."

His exit or departure {i^oSos\ a beautiful softened expression,
which Peter, who witnessed the scene, uses in his second epistle
concerning his own death ; and the use of which would seem to
have called the scene of the transfiguration to his mind, as he
directly after refers to it, 2 Pet. i 16 — ^17.

Acts xxxi 5. — " They killed the Prince of Life."

They preferred a murderer, and killed the Saviour, the " au-
thor " (margin) of life. What suicidal blindness !

1 Peter.

It is observable that in each of the five chapters of St. Peter's
first epistle he refers to " the sufferings of Christ ;" i 11, as fore-
told ; ii. 21, as our example of meekness ; iiL 18, as the great
vicarious sacrifice for sin ; iv. 1, as our pattern of holiness ; v. 1,
as a ground of communion with the members of Christ's body.
In i 11 and v. 1 the apostle connects "the sufferings of Christ"
with the '* glory that shall be revealed."

54 SCBIFTUBE ITSELF THE ILLUSTSATOIL

Calvary. Since Christ's death is no more a Gol-
gotha. Where men once went to die, now they go to
live!

CHEIST, EESTJRRECnON of.

Types and Illustrations.

Isaac received back from the dead, Gen. xxiL
10 — 14; Heb. xi 19, "he received him in a figure"
(or for a type).

Joseph raised from the prison to the throne, G^n.
xxxix. 20; xli. 39—45.

Jonah restored, after three days and three nights
in the whale's belly, Matt. xii. 40.

Eliakim — signifies the resurrection of the Lord, Isa.
xxiL 20 ; see ver. 21 — 24.

The ark resting after the flood on Mount Ararat, on
the seventeenth day of the seventh month ; the very
day Christ rose, as some think. Gen. viii. 4. — Jukes
on Offerings.

Aaron's rod that bvdded, — life springing out of
death.

'' Just as Aaron was declared to be the man of God's choice
in the matter of the priesthood, by the signs of resurrection life
in his rod, which budded while all the other rods remained dead ;
so is Jesus declared to be the chosen One of Grod, — His great
High Priest, the antitype of Aaron, by the resurrection from
the dead ; or, as it might have been rendered, *^ from among the
dead ones." — A, L, Newton,

The first-fruits offered as a pledge of the harvest,
the morrow after the passover Sabbath, Lev. xxiii.
9—14. See 1 Cor. xv. 20, "Christ the first-fruits."

The first-bom, having the pre-eminence — the begin-
ning of strength and highest in rank; see Col. i 18,
Christ "the first-bom from the dead;" Eev. i 6, "the
first-begotten of the dead."

SCREPTUEE ITSELF THE ILLUSTRATOR. 55

The living bird let loose at the cleansing of the leper.
Lev. xiv. 53.

The scapegoat probably, Lev. xvL

The corn of wheai — first dying, then rising into life,
John xiL 24.

The temple destroyed and raised, John ii 19.

The TIME of Christ's resurrection is variously
counted.

The first day, the early morning, Luke xxiv. 1. As
we now count the days, the resurrection of Christ
was, as it were, a new starting-point of time.

The third day from His death, according to the
Hebrew mode of reckoning. Cf. the many Scriptural
allusions to the third day. Gen. xHi. 17 ; Exod. xix.
16 ; Josh, ii 16 ; Ezra viii. 15 ; Esther v. 1 ; Jonah
i. 17; Hosea vi. 2.

" It is ten times expressly said that our Lord rose,
or was to rise again, on the third day." — Scott,

The eighth day, — Eight was esteemed by the ancient
Fathers, as the symbolic number of the resurrection.
See Lev. xiv. 10, 23; xv. 14.

The Father, — ^It is twenty-one times ascribed to His
power, Ps. ii. 7; xvi 10; Acts iL 24, 32; iii 15
IV. 10; X. 40; xiii. 30, 33, 34; xviL 31; Rom. iv. 24
vi 4 ; viii. 11 ; x. 9 ; 1 Cor. vi 14 ; 2 Cor. xiii 4
Eph. i 20; CoL ii. 12 ; Heb. xiii 20; 1 Pet. i 21.

The Son, — ^Twice to Christ's own power, John ii 19 ;
X. 18

The Holy Spirit,—! Pet. iii 18.

In the Acts of the Apostles it is noteworthy —
(1.) How the apostles made the resurrection of and
through Jesus, one of the most prominent subjects of
their teaching. See i 22 ; ii 32 ; iii 15 ; iv. 2, 10,
33; V. 30; X. 40; xvii 3, 18; xxiii 6; xxiv. 15,
21 ; and—

(2.) How this stirred up the enmity of the Saddu-

56 SCRIPTURE ITSELF THE ILLUSTRATOR.

cees, who denied the resurrection, Matt. xxii. 23 ;
Acts xxiii. 8. Throughout the Gospels, the chief
hostility to Christian teaching was manifested amongst
the Pharisees, whikt through the Acts it was chiefly
of the Sadducees. — Eev, /. G, Blunt.

Luke xxiv. 3. — " They found not the body of the
Lord Jesus."

The first time, as Bishop Brownrigg observes, that these two
titles of our blessed Lord are joined ; and fitly, when He rose
from the grave, not as a sufferer, but as a conquering Saviour.

Bom. iv. 25. — "Who was delivered from our
offences, and was raised again for our justification."

Christ's death is the meritorious cause of our justification, but
His resurrection is the applying cause. The intrinsic value of a
gold coin consists in the gold, but the stamp mipressed upon it
gives it applicable currency for our use. ' Christ's death procured
the cancelling of the bond of justice against the sinner ; Christ's
resurrection was the tearing up of that bond ; Christ's death,
the acquittal of the prisoner; Christ's resurrection, the jailor
opening the prisoner's celL

Acts xiii. 34. — " I will giye you the sure mercies of
David."

How strikingly the apostle makes the resurrection of Christ a
proof of the sureness of the everlasting covenant ! He who is
our blessed Surety died and rose, andean never die again ; there-
fore He says, ** Because I live, ye shall live also," John xiv. 19.

Jesus the SAME.

It is beautiful to observe how the Lord Jesus
manifested the same spirit and character after the
resurrection, that He exhibited throughout His life
and ministry.

1. The same tenderness and grace, — ^Witness His first
appearances to Mary, His kindness to Peter, His
gracious words — "Woman, why weepest thou?"
" Peace be unto you," " Go ye into all the world,"
" Beginning at Jerusalem."

SCRIPTUEE ITSELF THE ILLUSTRATOR. 57

2. The same spirit of active zeal — Witness His four
appearances the same day, and the long journey He
took with the two to Emmaus ; His teaching through
the forty days ; His establishing the first day of the
week as the Lord's day, &c.

3. The same gentleness in reproof. — Witness His re-
proof of Peter, Thomas, and the rest.

4. The same love for the Scriptures, — See Luke xxiv.
27, 44.

CHEIST, Blood of.

Eepresentations.

The blood of the Paschal Lamhy sprinkled upon the
houses of the Israelites, which preserved them from
death, Exod. xiL 7, 13.

The blood of the Jewish sacrifices, used for atone-
ment, purification, consecration, &c.

Wine in the Lord's Supper, Mark xiv. 23, 24, the
symbol of what is festive and cheering.

Some would add Eahab's scarlet thread. Josh. ii.
18, the token of the preservation of herself and
family.

1 Pet. L 19.— « The precious blood of Christ."

It is remarkable that whilst we find the expressions used,
"the blood of Christ," "the blood of Jesus Christ," " the blood
of the Lamb," "the blood of the Everlasting Covenant," we
scarcely ever (except Heb. x. 19) find " the blood of Jesus."
Was not this because Jesus more especially referred to our Lord
in His human nature ? and the blood whereby our atonement
was secured, is the blood of the God-man Christ JestLS ?

Heb. ix. 7 — 25. — Twelve references to blood shed-
ding in nineteen verses.

Lev. xvi. 14. — The day of at(raem£ni, — One of the
fullest and clearest of all the types of atonement. On
that day Aaron was to sprinkle the blood of the
bullock upon the mercy-seat eastward, — " and before

58 SCKIPTURE ITSELF THE ILLUSTRATOR.

the mercy-seat shall he sprinkle of the blood with his
finger seven times,'*

CHEIST, Ascension of.
Types and Figures.

The high priest entering the Holy of Holies once
every year, on the day of Atonement, Lev. xvi. ; Heb.
ix. 24—26. The Holy of Holies, where the symbol
of Divine glory rested, typified heaven ; and within
that mysterious shrine the high priest, after he had
made atonement for himself, for the sanctuary, and
for the people, was to enter; and, dressed in the
white linen robes common to the priesthood (not in
the gorgeous robe of His high priesthood), was to
sprinkle with blood before the mercy-seat seven times,
taking with him also a censer full of burning coals,
and sweet incense, beaten small

The ark carried up, with pomp and rejoicing, to
Mount Zion, Ps. xxiv. ; Ixviii. 18.

Moses going up into the mount to receive the law,
Deut. X., and Elijah's translation to hea^jen, followed
by the double portion of his spirit being given to his
successor, have generally been acknowledged by the
Church as figures of Christ's ascension. (See Wheat-
ley on Common Prayer.) Some add Samson's vic-
toriously carrying up the gates of Gaza to the top of
the hill, Judges xvi. 3.

For time, place, maimer, &c, see HL Gath., 1st Series.

Ps. viiL, XV., XXL, xxiv., xlviL, cviii— The Psakns
appointed for Ascension Day. (See WTieailey,)

Micah iL 13. — "The breaker is come up before
them," &c. Very frequently referred to the glorious
ascension of the Great King, The Jews apply it to
the Messiah.

Luke ix. 51. — "When the time was come that he
should be received up."

SCRIPTURE ITSELF THE ILLUSTRATOR. 59

Whether these are simply the words of the Evangelist, or
whether thej were borrowed from Christ's own manner of
speaking, it would seem most probable that they refer to the
Ascension, and it is beantifnl to see how they represent the
Lord Jesus as looking forward to that, even before His cmcir
fijdon. How He fixed the eye of hope across the dark gnlf of
sorrow, to the blessed issue and final glory, Heb. zii 2.

Luke xxiv. 51. — " While He blessed them, He was
parted from them, and carried (borne) up into
heaven."

The Saviour's last act was one of blessing, as it was the
design of His whole mission. Acts iii 26. His ministry began
with blessing, Matt. v. 3 — 12 ; and His last act was to ascend
in blessing.

1 Tim. iii 16.— "Eeceived up into glory."

In these words, the apostle assures us of the complete accept-
ance of Christ's finished work.

Acts vii. 56j ix. 4; Eev. L 11 — 16; John xx.
16.

It is interesting to observe that often as our Lord spoke of
Himself as *Hhe Son of Man," He is here so spoken of by
another ; and in what a tender and gracious relation does He
appear ! The Ascension into glory made no change in the loving
heart of Jesus to His people.

The FOUR gospels. It is remarkable that the
history of the Ascension, should have been given only
by one gospel. But the fact is implied or referred to
by all. In St. Matthew's Gospel, the prophecies of
the second advent imply the Ascension. In St. Mark's

glie gospel of Christ's service), it is connected with
is exaltation to the right hand of God (Mark xvi
19). In St. John's, we have the frequent pre-intima-
tion that our Lord Himself gave of it : see iii. 13 ;
vL 62; vii. 33; xiii. 3; xiv. 2, 28; xvi. 5, 10, 16;
17.

CHRIST, Exaltation of. — See Ascension — Head
— King — Lord.

60 SCRIPTURE ITSELF THE ILLUSTRATOR.

Expressed, as the Lord Jesus being —

Exalted, Acts v. 31 ; "highly exalted," PhU. ii. 9 ;
Eph. iv. 10, as "the Most High"; "exalted and
extolled, and made very high," Isa. liL 13; "higher
than the kings of the earth," Ps. Ixxxix. 27 ; " higher
than the heavens," Heb. vii 26 ; 1 Pet. iii 22.

Crowned with glory and honour, Ps. viii. 5 ; Heb.
ii 9. See Kin>g — Crown.

Glorified, John vii. 39 ; xii. 16, 23 ; xviL 1, 5 ;
" entering into glory," Luke xxiv. 26 ; having "glory"
given him, 1 Pet. i. 21.

Received wp into glory, 1 Tim. iii. 16 ; Luke ix. 61.

Sitting down at the right hand of the Majesty on high,
Mark xvi. 19 ; Acts ii. 34 ; Heb. i. 3; viii. 1 ; x. 12 ;
xii. 2 ; Eom. viii. 38 ; 1 Pet. iii. 22. — The fulfil-
ment of the prophecy of Ps. ex. 1, which Christ
claimed as referring to Himself, Matt. xxii. 44 ; the
posture of rest — nearness to the Father — dignity and
government.

Receiving a name above every name, Phil. ii. 9 ; of
pre-eminence, dignity, and authority, over and above
every created being.

Having all things put under His feet, Ps. viiL 6 ;
1 Cor. XV. 27 ; Heb. ii. 8 ; Eph. iL 22.

Receiving the promised throne of David, Luke i. 32.

CHRIST, Tenderness and Compassion of. — See
Sympathy — Love Divine — Unselfishness,

Exhibited in many ways.

The titles of Christ. " Sm of Man " — " Son of
David." (See Christ's Humanity.) The ^^Good (or kind)
Shepherd, John x. 11 (like Jacob in tenderness to the
weak, Gen. xxxiii. 13, 14; Isa. xl. 11). Lamb, — so
called twenty-six times in the Revelation, of which in
several instances the word used is a diminutive Apviop,
a tender or delicate lamb.

SCRIPTUBE ITSELF THE ILLUSTRATOR. 61

The teaching of Christ, Isa. L 4 ; Matt. xi. 29 ;
Mark iv. 33, 34 ; John xvi. 12. Never did the great
Teacher seem to weary, to receive any who were
willing to receive Him, Mark ii 13 ; iii 20, 21 ; John
iv. 6.

The miracles of Christ were miracles of mercy
and compassion for the poor, afficted, and helpless,
wrought from compassion, Matt. xv. 32 ; Mark vii
34.

The TEARS of Jesus, Luke yix. 41 ; John xi. 25.

The sighs and sorrow for human misery and human
sin, Mark vii. 34; viiL 12; John xi 33, 38; xiii.
21.

The HOLY GRIEF, Mark id. 5.

The TENDER LOOK, Luke vii. 13 ; John L 38, 42,
47; Markx. 14, 21, 23; Lukexix. 41 ; xxiL 61.

The YEARNING COMPASSION, Matt. ix. 36 (marg.) ;
xL 28 ; xii. 20 ; xiv. 14 ; xv. 32 ; Mark vi 34 ; viii
2 ; Luke vii. 13.

How diflferent at times was the kindness of Jesus
from the want of sympathy and kindness of those
around Him, Matt. xv. 23 ; xvi. 22 ; xx. 31 ; Mark
iii 2; vi. 37; X. 13.

Christ's tenderness —

In His last sufferings. Protecting the disciples,
John xviii 6 — 9; excusing the three who slept in
the garden, Mark xiv. 37, 38 ; warning the disciples
of their desertion, yet with no upbraidings, Mark
xiv. 27.

On the cross. Praying for His murderers, Luke
xxiii 34; providing a home for His mother, John
xix. 27.

After the resurrection, Christ's first words were
words of sympathy, " Woman, why weepest thou ? "

62 SCRIPTUKE ITSELF THE ILLUSTRATOR.

John XX. 15 ; His kindness to Peter, who denied
Him, and to Thomas, who doubted, Mark xvi. 7 ;
John XX. 27 ; and to the two who were journeying
to Emmaus, and to the rest, Luke xxiv. 13^^ — 43.

071 the throne. The same still, — seen by Stephen
" standing," Acts viL 55 ; and by St. John, Rev. i.
10 — 18 ; V. 6 ; as " one like unto the Son of Man,"
and as " a lamb as it has been slain."

Gen. xvi. 11. — It is observable that the first ap-
pearance of the angel of the Lord, i. e., of the Lord
Jesus, was to a slave — a mother — ^and one in sorrow.
His first revelation to Moses was, " I know their sor-
rows, Exod. iii. 7.

2 Cor. X. 11. — "The meekness and gentleness of
Christ."

Phil. i. 8. — "I long after you all, in the tender
heart of Jesus Christ." (Alford's Translation.)

Heb. V. 2. — "Who can reasonably (calmly) bear
with the ignorant, and them that are out of the way,"
— The character of a true priest applied to Christ.

CHRIST'S WILLINGNESS to receive sinners.
— See Grace — Refuge,

Matt. viii. 2, 3. — " Lord, if thou wilt, .... I will."
Luke ix. 11. — "And .... He received them.*'

Not minding the interruption of their breaking in upon His
rest.

Luke XV. 2. — " This man receiveth sinners."

The words of Christ's enemies, but blessedly true. What
caused their envy, is the poor sinner's ground of hope. The
original word "receiveth" is still stronger, and more impressive.
It means, lies in wait to catch — ^waits for — ^receives with kind
affection. Such is the love of Jesus.

John vi. 37. — " Him that cometh unto me I will in
no wise cast out."

oellently rendered by Matthew of Erberg, in his Italian

SCKIPTURE ITSELF THE ILLUSTRATOR. 63

Bible, " I will by no means thrust him out of doors." Br A.
Clarke regards the figure, as that of a poor man in deep distress
and poverty, who comes to a nobleman's house for relief : he
appears at the door, and the owner receives him and relieves
him. The strong negative, *' I will in no wise cast him out," is
equal to the affirmative — I will kindly and graciously receive
hun.

Christ was horn at an inn, says Bishop Hall, to pre-
figure His willingness to receive all comers.

The cities of refiLge were distributed over the land of
Canaan, and made accessible to all, and kept with the
gates open — clear types of Jesus, the strong refuge,
ever ready to receive all needing shelter and protec-
tion.

CHUECH. — See Union with Christ — Kingdom of
Heaven.

Figures representing —

Body of Christ, Eph. i 23 : the emblem of union
and subjection — many members under one Head.

Bride, the Lamb's, spouse — wife, Rev. xix. 7, xxi
9; "my sister, my spouse," Cant. iv. 12 — sister for
purity, spouse for love; "a chaste virgin," 2 Cor.
xi,2.

Building of God, 1 Cor. iii 9 ; 1 Pet. ii 5 ; Eph.
IL 21, 22.

Candlestick, Eev. L 20, ii. 1.

City, Heb. xii 22 ; Rev. xxi. 2 — the emblem of
order, security, and hannony.

Dove, Cant. iL 14, v. 2.

Family, Eph. iii. 15 — the dwelling-place of order,
affection, and union.

Fold, John x. 16 — ^the abode of peace and safety.

Flock, 1 Pet. V. 2.

Garden, Cant. iv. 12 ; Isa. IviiL 11 — enclosed— fair
— ^fragrant — fruitful.

A h<nise — ^habitation — ^household, Eph. ii. 19, 22 ;

64 SCBIPTUEE ITSELF THE ILLUSTRATOB.

1 Cor. iii. 9; Heb. iii 6; 1 Tim. iii. 16; 1 Pet.
ii. 5.

Lily among thorns, Cant. ii. 3.

Pillar and ground of the truth, 1 Tim. iii. 16.

Plants^ beautiful and tender, Isa. v. 7.

Temple, 1 Cor. iii. 16, 17; 2 Cor. vi. 16.

Vineyard — husbandry, Isa. v. 1, xxvii. 2, 3 ; Matt.
xxi. 41 ; 1 Cor. iii. 9.

Symbolized through all the dispensations: the
Burning Bush — ^the Tabernacle — ^the Temple — ^the
Apocalyptic city — ^New Jerusalem.

CLEANSING, Spiritual. — Stee Defilement — Pwrity.

Is EXPRESSED by vaiious terms : —

" Washing" — " Washing thoroiighly" — (as one needs
to be washed, who is steeped and soaked in sin's pollu-
tion), Ps. Ii 2 ; guilty of scarlet and crimson sins
(fast colours and double dyed), Isa. i. 18 ; not like
the house which was swept, and garnished, but not
washed, Matt. xii. 44.

Sprinkling with blood or clean water. Lev. xiv. 7,
51 ; Num. viii. 7 ; Isa. Iii 15 ; Ezek. xxxvi 25 ; Heb.
ix. 19, X. 22, xii. 24 ; 1 Pet. i 2.

Purging, Heb. i 3 ; ix 14, 22 ; like the leper, Ps.
Ii 7 ; or gold and silver, Mai. iii. 3 ; or the bamfloor,
Matt, iii 12.

Purifying, by water, fire, or wind.— See Cone.

"Was well ILLUSTRATED by the divers washings and
sprinklings and ablutions under the Mosaic dispensa-
tion ; the water of separation. Num. xix. ; Naaman's
washing seven times in Jordan, 2 Kings v. 10, 14.

There are three things the believer needs to have
always clean — clean hands, Ps. xxiv. 4 ; clean feet,
John xiii. 10 ; clean heart, Ps. Ii. 10 ; James iv. 8 ;
for which there are three principal means appointed —

SCKIPTURE ITSELF THE ILLUSTRA.TOE. 65

Christ's blood, 1 John i. 7 ; Heb. ix. 22 ; Christ's
word, John xv. 3; Christ's Spirit, Ezek. xxxvi. 26, 27.

COMMUNION WITH God.***— See Access— FaUh
— Prayer — Trust — Union, &c.

How MANY beautiful expressions suggest sweet
thoughts as to the believer's near communion with
God;—

Abiding before God, Ps. Ixi. 7 ; under the shadow
of the Almighty, Ps. xci. 1 ; in the light, 1 John ii.
10; in the lore of Jesus, John xv. 4, 10; as the
branch in the vine, John xv. 4, 6 ; the beautiful
emblems of constant nourishment, calm security, and
upholding trust.

ThodUng in the secret place of the Most High, Ps.
xci 1 ; in God, 1 John iv. 16 ; implying the ideas of
refuge and rest.

Delighting in the Lord, Ps. xxxvii. 4 ; Isa. Iviii. 14.
" If desire be love in motion, like a bird on the wing ;
delight may be compared to love at rest, rejoicing m
its own happiness."

Drawing near, Ps. Ixxiii. 28 ; as with Abraham's
reverence and confidence. Gen. xviii. 23. — See Access,

Eniering into the holiest, Heb. x. 19.

Fellowship, 1 Cor. i. 9 ; 1 John i 3 ; symbolized
by eating and drinking together, as in the ancient
sacrifices, and now in the Lord's Supper. — See Eev.
iii 20 ; Cant. ii. 4.

Sitting in heavenly places in Christ Jesus, Eph. ii. 6,
our heart and hope being there already. — See also
xxn^GT Feeding, Walking,

Many proper names in Scripture express senti-
ments of great spiritual beauty, though they may
have been often rather the pious wish and hope of
parents than the indication of the true character of
those who bore them: — Bethuel (father of Laban)

66 SCRIPTUEE ITSELF THE ILLUSTRATOR.

means man of God ; Beuel, friend of God ; Ahiah,
Ahijah, friend of Jehovah ; Amisiah, one whom Je-
hovah carries in His bosom; Anmiiel, one of the
family of God ; Ebiaam, whose pleasure God is.

To BE WITH Christ will be one of the noblest
elements of the bliss of the glorified, so graciously
promised by our Lord, and so earnestly longed for by
His saints. — See Ps. xvii. 15 ; John xii. 26, xiv. 3,
xvii. 24; 2 Cor. v. 8; PhiL i 23 ; 1 Thess. iv. 17;
1 John iii. 2.

The HOLY YEARNINGS of the saints have been ever
expressed by strong figures, especially in the Psalms.
— See Cone, under hunger and thirst — ^fainting — fol-
lowing hard— longing— panting— crying out— break-
ing — ^wasting away — sweet figures of the devout long-
ings of the heart for communion with Heaven.

Song of Solomon — a whole book in the heart of
the Bible describing the Church's delight in seeking
fellowship with Christ. Mysterious as the book is,
the beginning and the close are a sufficient key to un-
lock the spiritual cabinet, see chap. i. 2, viii 14.

The peace offerings. — " The characteristic cere-
mony in the peace- oflFering was the eating of the flesh
by the sacrificer (after the fat had been burnt before
the Lord, and the breast and shoulder given to the
priest). It betokened the enjoyment of communion
with God at the table of the Lord, in the gifts which
His mercy had bestowed, of which a choice portion was
offered to Him, to His servant, and to His poor." —
Smith! s Bible Dictionary,

What blessed nearness and communion stamps
the history of many of the saints of God, —

Erioch and Noah walked with God, Gen. v. 24,
vi. 9; an expression denoting agreement — communion
— progress.

SCRIPTUBE ITSELF TIIE ILLUSTRATOR. 67

Abraham — What higher honour could have been
given to him than to be called " the friend of God,"
James ii. 23 ; " Abraham my friend," 2 Chron. xx. 7 ;
Isa. xli 8.

Moses — The Lord spake unto him "face to face, as a
man speaketh unto his friend," Exod. xxxiii 1 1 ; Num.
xii. 8. Moses was favoured with many visions* of the
glory of the Lord, and yet it was he who prayed for
a still clearer manifestation — " I beseech thee, show
me thy glory," Exod. xxxiiL 18.

David, "the sweet psalmist of Israel." Scarce a
psalm can be traced as his, which is not the rising of
a devout soul God-ward.

Samuel, Elijah, Ezekiel, Daniel, and others,
are examples of the communion the prophets had
with Grod, by visions and revelations. They were
men mighty in prayer and strong in faith.

The TWO disciples journeying to Emmaus. See
the enjoyment they had in a few hours* walk with
Jesus, Luke xxiv. 32.

St. Stephen, beautified with the glory from within,
Acts vi 15 ; Ps. cxlix. 4.

St. Paul, pre-eminent for his three desires — to
be in Christ, like Christ, with Christ.

St. John, who wrote so sweetly of dwelling in
God, abiding in the light, &c.

CONFESSION OF SIN.*— See Repentance— Cmtrir
Hon,

Under the law, the only idea the Jews had of
confession, was that of connection with a victim or
sacrifice. " He could not conceive confession without

68 8CRIFTCSE ITSELF THE nXUSTRATOB.

a Tictim or sacrifice along with it" — Dr. Cvmming.
See Lev. v.

Lev. i 4 ; xvL 21.

The JewB ny tlubt wfaen Aaroa oonf eased the ans of the
people, and hud his hands upon the head of the Yictun, he was
to press with all his mi^t.

"I have ginned"

A confession tittered by men of all classes ; — by Pharaoh, the
hardened rebel ; by Balaam, the spedons deceiver ; by Achan ;
by Sanl (three times) ; and by Jndas^ the arch traitor; as also by
Job ; by David ; by the Prodigal.

Gen. iii

Beluctance to confession began with the first sin. " They sewed
fig leaves together,'' to hide their shame ; and, when summoned
before the Lord, hid themselves amongst the trees of the garden ;
and then Adam blamed Eve, and Eve blamed the serpent ; but
there was no frank and contrite confession of their sin.

Neh. ix. 3.

A remarkable instance of sincere and earnest confession.
Having separated themselves from all strangers, and thereby
given proof of their sincerity, they stood and confessed their sins
*' one fourth part of the whole day."

Pfl. xxxii 3 — 6.

Stifled convictions, like ill humours in the body, and unclean
wounds, gender discomfort and distress ; and yet sinners little
think how closely confession and pardon lie together. See 2 Sam.
xii. 18 ; Job xzxiii. 27, 28 ; 1 John i. 9 ; Jer. iii. 12, 13.

Prov. xxviii. 13.

A house is not clean, though all the dust be swept together,
if it lie still in a comer within doors, nor if there hang cobwebs
about the walls, in how dark comers soever ; a conscience is not
clean, though the sin brought to our memoiy be confessed, unless
it be forsaken.

Dan. ix. — It is observable that we have one of the
ilillest confessions of sin from Daniel*; almost, if not
the only, saint of whom we have any lengthened his-

SGBIPTURE ITSELF THE ILLUSTRATOR. 69

tory, which contains the record of no failing or incon-
sistency of conduct. Yet he knew his own need for
confession ; and it was whilst confessing, that the
angel was sent to him.

Jtidas — An example of confession drawn forth by
remorse. Judas confessed his sins before men, and
bewaUed the result of his guilt. He repented after
he saw the fruit of his wickedness ; but he prayed for
no pardon, and he asked for no mercy.

CONSCIENCE.*

Prov. XX. 27.—" The candle of the Lord."

Conscience is God's searcher and man's overseer ; as the Latin
epigram expresses it, index — ^judex — ^vindex.

The terrible power of conscience. — See "Illus-
trative Gatherings," first series.

Adam and Eve smitten with shame and fear. They

knew that they were naked, and hid themselves, Gen.
iii. 7__io.

Esau sold his birthright with profane indifference ;
yet what would he not have given years afterwards,
could he have changed his father's mind? What
bitter tears a few moments' pleasure cost him then !
Gen. XXV. 29 — 34; xxvii.; Heb. xii. 16, 17.

Jacohy who obtained the birthright and the blessing
by mjean and ungenerous artifice, was filled with alarm
when conscience awoke after twenty years. It is
striking to compare Jacob's bold confidence when
pursued by Laban, and charged with theft (Gen. xxxi.
36 — 42), with his fear and alarm when about to
meet Esau (Gen. xxxii. 7, 8, 11.

Jvdah, when he recognized his own signet and
bracelets and staff", Gen. xxxviil 26.

Jos&pKs brethren, — A remarkable instance of the
avenging power of conscience, long after the perpe-
tration of a crime. Thirteen years after Joseph's

70 SCBEPTURE ITSELF THE ILLUSTRATOB.

brethren, with unpitying craelty, plotted to take
away his life, they stood before their brother ; and,
though by a circumstance which had no connexion
with their sin, conscience brought home the keen
remembrance of long-forgotten guilt. Happily Joseph
forgave them, and returned good for evil ; but seven-
teen years of kindness could not drown the voice of
conscience, — ^when Jacob was dead, their fears revived
again, 1. 15.

Saul, smitten by David's generous kindness, — con-
science rebuked the cruel king (1 Sam. xxiv. 16 — 19;
xxvi. 21.

Ahdb, — "Hast thou found me, mine enemy?"
1 Kings xxi. 20. Why should Ahab address Elijah
as an " enemy," when a short time before they had
parted as friends 1 The very spot where they met
gives the answer. It was in the vineyard of Naboth
the Jezreelite, which Ahab had obtained by the
murder of Naboth.

Zimri, — " Had Zimri peace, who slew his master ?"
1 Kings xvL 1 8. Can there be peace in the breast
when there is guilt on the conscience ? Remember
Joram's question and Jehu's answer, 2 Kings ix. 22.

Herod, — " It is John whom I beheaded : he is risen
from the dead," Mark vi. 26. Herod was, Josephus
says, a Sadducee (see Matt, xxii 23). Why, then,
should he fear? It is a striking proof how little the
sophistries of infidelity can withstand the awakening
power of conscience.

Jndas, in the very moment of his success, found his
bitterest remorse, Matt, xxvii. 3, 4 ; Prov. v. 22.

Felix, the judge, trembling before the prisoner,
because he was the slave of a guilty conscience, Acts
xxiv. 25.

CONSIDERATION— MEDITATION.— See Cone.
under consider— ponder— think— bethink— mark—

SCEIPTURE ITSELF THE ILLUSTRATOR. 71

observe — call to mind — take heed — remember — count
— reckon, &c.

The derivations of the two Greek words for repentance both
contain the idea of thought (fieravoica, meaning literallj after-
thought ; fxerafiiXoftai after-care or concern).

The word translated *^ meditate," 1 Tim. iv. 15, is that used
by classical writers for the training of candidates for any profes-
sion.

Scriptural calls to consideration. — ^It is a
fact which should be duly weighed, how much stress
the Scriptures lay upon consideration. How large a
portion of the Bible, e.g., consists of repetitions, as if to
impress men's minds more deeply with the "tale
twice told."

The Book of Deuteronomy is a book of remembrance,
constantly repeating what has been said before. (The
charge, "Eemember," occurs about twelve times;
" Take heed," eight times.)

The Gospels similarly.

The Prophecy of Haggai, in two short chapters, con-
twis four exhortations to "consideration," i. 5, 7;
ii 15, 18.

Special words, calling to consideration.

" Behold" — This familiar word occurs throughout
the Scriptures nearly two hundred times, generally as
the preface to some announcement of unusual im-
portance.

" Take heed " occurs nearly sixty times.

The Hebrew word —

Selah occurs seventy-one times in the Psalms, and
thrice in Habakkuk. Some regard it as a mark of
musical notation, but many able scholars take it
rather as having reference to the sense, and directing
a pause for especial attention, like our N.B,, note
well

Higgaion, Ps. ix. 16; xcii. 3, explained in the mar-

72 SCBIPTURE ITSELF THE ILLUSTRATOR.

gin of Ps. ix. 16 to mean "meditation." It is the
same word used, Ps. xix. 14.

" Set thine heart," Haggai L 6 ; Job i. 8, — the mar-
ginal reading, in each case, for " consider."

Jewish helps to reflection.

The phylacteries, a sign upon the hand, and a
frontlet between the eyes, Exod. xiii. 9, 16 ; Deut. vL
8 ; xi. 18.

The inscriptions upon the posts of their houses, and
on their gates, Deut. vi. 9.

The fringes on the borders of their garments ; a
mark of separation, and a call to remembrance and
obedience. Num. xv. 37 — 41.

^ Num. V. 15.— "An off'ering of memorial, bringing
iniquity to remembrance."

Ps. cvii. 43. — A psalm recounting God's dealings
with men, of which the apphcation is, "Whoso is
wise, and will observe these things," &c.

Ps. cxix. 15, 23, 48, 78, 97, 99, 148.— A sevenfold
commendation of holy meditation and devout reflec-
tion on God's word and works. See also the Psalmist's
self-reflection, v. 59.

Jer. viii. 6. — " No man repented him of his wicked-
ness, saying. What have I done ?"

The want of consideration, that ruins so many. **I never
thought of it ** — " I didn't mean any harm " — " I never thought
it would have come to this." Oh, if poor helpless sinners would
but stop and think, what misery might they escape, and what
happiness might they gain !

1 Sam. xxi. 12 ; Dan. vii. 28 ; Luke i 66 ; ii. 19,
51.

The heart is the great store-house of wisdom, — ^the precious
hive, with its many cells of hidden treasures.

Phil. iv. 8.—" Think on these things."

The dulness of our hearts makes them too often like wet
wood : meditation is that which draws them into a gentle heat,

SCRIPTUBE ITSEIJ' THE ILLUSTRATOR. 73

till at last the flame begins to bum, and the heart is on fire
with holy thoughts.

CONSISTENCY, The Believer's, with his Pro-
fession.** — See Holiness — Holy Walking — Offence —
Prudence,

Expressed in many ways. — See Cone, under

A good conversation — "chaste" — "honest" — "holy"
— "as becometh the gospel of Christ" — "without
covetousness " — " in heaven."

Void of offence, Acts xxiv. 16; 1 Cor. x. 32; 2 Cor.
vi 3.

Becoming, Eom. xvi 2; Phil, i 27 ; 1 Tim. ii 10 ;
Titus ii 3.

Blameless and harmless, without rebuke, unblamable,
Eph. i 4 ; Phil, ii 15 ; 1 Thess. ii. 10 ; 1 Tim. iii. 2,
10 ; y. 7 ; like Zachanas and Elizabeth, Luke i. 6.

Honest (estimable). Acts vi. 3; Eom. xii. 17; xiii.
13; 2 Cor. viii 21 ; 1 Thess. iv. 12; Heb. xiii 18;
1 Pet. ii. 12.

Of good behaviour, 1 Tim. iii 2 ; Titus ii 3.

Walking worthy of Gk)d — of the Lord — of our voca-
tion — as children of light — walking circumspectly —
Exod. xxiii. 13 ; Eph. v. 15.

Neh. V. 9. — " Ought ye not to walk in the fear of
our God, because of the reproach of the heathen our
enemies V*

Ps. ci 2. — " I will behave myself wisely in a perfect
way."

The ffoiisekolders* Psalm, a mirror for those who would walk
within their house, " with a perfect heart."

1 Cor. xiii. 6. — "Charity . . . doth not behave itself
unseemly."

In a manner unbecoming a person's station, age, or circum-
stances.

74 SCBIPTURE ITSELF THE ILLUSTRATOR.

Titus ii. 8. — "That he that is of the contrary part
may be ashamed, having no evil thing to say of you."

Cf. the cautions, 1 Tim. v. 14 ; Rom. xiv. 16, 21 ;
1 Pet. ii 12, 15 ; iii. 16. See Offence,

James i. 27. — "To keep himself unspotted from the
world."

To walk throogli a polluting world without catching its pollu-
tion, like the little band of Sardian Christians, who " even in
Sardis " had not defiled their garments, Bev. iiL 4.

Examples.

Jehoshaphaty 2 Chron. xvii 3, 4.

Nehemiahy see Neh. v. 9 — 11, 14 — 18; vi 3, 9, 11;
xiu. 11, 30.

Shadi'achj Meshach, and Aled-nego, Dan. iii 16 — 18.

Daniel, i. 8 ; vi. 3, 4, 5, 10.

St. Paul, — See his constant commendation of Chris-
tian consistency in the many texts quoted above.

Few men can appeal to their own personal con-
sistency of life with the same confidence that St. Paul
could. See Acts xxiii. 1; xxiv. 16; 1 Cor. iv. 16,
xi 1 ; 2 Tim. iiL 10. See Zeal,

CONTENTMENT.*

1 Tim. vi. 6. — "Godliness with contentment is
great gain."

The apostle, observe, puts godliness first. Real contentment
is the offspring of true godlmess. "Contentment,"— literally
self-sufficiency (ai&ra/)Kc£a), rendered " sufficiency, 2 Cor. ix. 8.
Godly contentment is independent of outward circumstances. It
is "the bird that sings so sweetly in the breast," as Luther says.
'* A good man shall be satisfied from himself," Prov. xiv. 14.

No worldly gain can satisfy man's heart. Israel murmured
as much when they had manna as when they had not ; and rich
men are as much troubled with what they possess as poor men
for what they want. . . . But when piety cometh, content fol-
lows it. If you find small peace in the world, you shall have
great peace in conscience. As Philip said, " Lord, show us the
Pather, and it sufficeth us." — Adams,

SCRIPTURE ITSELF THE ILLUSTRATOR. 75

1 Tim. vi. 8. — " Having food and raiment, let us
be therewith content"

** Food and raiment" — a portion enongfa for the exile-
wanderer. Gen. xxviii 20 ; for the stranger, whom the Lord
loves and provides for, Deut. x. 18. As God provided for Israel
in the wildemeas, and they never wanted bi^ad from heaven,
and their raiment waxed not old, neither did their foot swell, for
forty years, Dent. viii. 4 ; so let our daily bread be the groimd
of our contentment, as provided by Him. Let us receive what-
ever God may send us as "food convenient," Prov. xxx. 8
{" food of my allowance," marg.)

Ps. xxxvii 16. — " A little that the righteous hath."

" A UttUj with the fear of the Lord," Prov. xv. 16 ; ** even a
dinner of herbs where love is," Prov. xv. 17 ; "a dry morsel,"
Prov. xvii 1 ; or " a handfi^l with quietness," Eccles. iv. 6 ; is
"better" "than the riches of many wicked," if they bring no
contentment ; " better than great treasure, and trouble there-
with," Prov. XV. 16 ; " than a house full of sacrifices (good cheer,
marg.) with strife," xvii. 1 ; than "both hands full with travail
and vexation of spirit," Eccles. iv. 6.

"-4 little.*^ — Our wants are really few and simple. "Man
wants but little here, nor wants that little long." — Young,
" Nature is content with little, grace with less, sin with no-
thing. " — Wataon.

Phil. iv. 11. — "I have learned in whatsoever state
I am, therewith to be content."

"Learned," been instructed, initiated — ^a word generally sup-
posed to contain an allusion to the secret knowledge communi-
cated to those, who were initiated into the heathen mysteries.

Heb. xiii. 6. — "Be content with such things as ye
have," or with present things.

Three of the greatest helps to holy contentment are given
here in ver. 5, 6. (1.) " Let your conversation be without
covetousness," because obviously there can be no greater
hindrance to true contentment than the insatiable craving after
something more or better. (2.) "Be content with present
things," — not always living for the future, which robs the mind
of setUed peace. (3.) " Let the sure and blessed promises of a
faithful Grod, who hath said, " I will never leave thee, nor for^
sake thee," be the soul's sure anchor in the storms of life. " If
God be for us, who can be against us ?" Bom. viii. 31.

76 SCRIPTURE ITSELF THE ILLUSTRATOR.

Gen. xxxiiL 9, 11. — "I have enough."

So two brothers both exclaimed ; and it is a strange thing in
this murmuring world to find two brothers both uttering such a
sentiment ! But in the Hebrew there is a striking difference,
not marked in our version. Esau said to Jacob, " I have enough,"
— ^the Hebrew "rab" means much — "I have much; but Jacob
said, **I have enough," — "kol" — all — everything. Esau had
much, but Jacob had eveiything, because he had all in God, and
God in aU. — Brooks,

Prov. xiii. 15. — " The righteous eateth to the satis-
fying of his soul."

Our English word satisfaction well expresses true contentment,
from the Latin satis (enough), and f ado (to make).

''So behave thyself in thy course of life as at a banquet.
Take what is offered with modest thankfulness, and expect what
is not yet offered with hopeful patience." — Quarks.

"The nature of true- content is to fill all the chinks of our
desires, as the wax does the seal. Content is the poor man's
riches, and desire is the rich man's poverty." — Adams.

" I never complained of my lot," said the Persian poet, Sadi,
" but once, — ^when my feet were sore, and I had no money to
buy shoes ; but I met a man without a foot, and I became con-
tent with my lot when I saw him."

CONTRITION.*— See Convidiorir^Bepentance.

The gracious sorrow of a penitent heart.

Expressed by many different tenns in Scripture, —

^^ Godly sorrow" 2 Cor. vii. 10. "Godly," because
God is its author — object — end. It comes from
God and leads to God. It has regard to God in
Christ. It works " repentance unto salvation not to
be repented of;" not like the " sorrow of the world,"
which " worketh death."

"-^ broken heart and contrite spirit" Ps. 11 17 ; xxxiv.
18 — & heart broken and melted by the Spirit*s power.
Our two English words form an apt illustration,
" broken " and " contrite," like a stone taken from the
quarry, broken by the hammer, and then ground to
powder. The Hebrew word for broken (Ps. li. 17)

SCRIPTURE ITSELF THE ILLUSTRATOR. 77

is that from which our word shiver is probably de-
rived.

Mourning, 2 Cor. viL 7, as parent birds passion-
ately cry for the loss of their young. So Homer uses
the word ddvpfwy. In Zech. xii. 10 we find a figure
stronger still. Ezek. vii. 16 — mourning for ini-
quity, like the plaintive melancholy of doves of the
valley.

Bending the heart, with true deep grief, not as the
Jews used often to rend their garments with sham
repentance, Joel ii. 13.

Smiting upon the breast, Luke xviii. 13; upon the
thigh, Jer. XYxi. 19.

Girded vnth sackcloth, Ezek. vii. 18 ; Jonah iii. 8.

Afflicting the soul, Lev. xvi 29.

Humbling the heart, Ps. xxxv. 13; Lam. iii 20;
2 Kings xxii. 19.

Weeping, Jer. 1. 4.

Bemoaning, Jer. xxxi, 18.

Bepemting in dvjSt and ashes, Job xlii 6.

See also in Cone, under ashamed — blush— con-
founded — loathe — trembled, &c.

Jewish ordinances.

The Passover, Exod. xii. 28 ; Deut. xvi. 4. Eaten
with bitter herbs and unleavened bread, " even the
bread of affiction," to mark it as a feast to be eaten
with remembrance of their past history, and con-
sciousness of the bitterness of sin. The words " in
all thy coasts" ^Deut. xvi. 4) are to be noted as most
probably meaning, that even those who were not
able to keep the feast at the place appointed, were
still to have the memorials of repentance in their own
houses.

The Day of AUmeme/ni — a day for a man " to afflict
his soul," under the penalty of being " cut oflF," Lev.
xvi 29, 31 ; xxiii 29.

78 SCRIPTUEE ITSELF THE ILLUSTRATOR.

Loathings of sin.

Ezek. vi. 9, xx. 43, xxxvL 31. — Three times does
the prophet Ezekiel prophesy Israel's loathing the
thoughts of their past sins, and in each case as the
result of God*s mercy drawing to repentance. Sense
of mercy, rather than of judgment, makes sin bitter,
and leads to godly sorrow. Mercies in Zion shall do
that which judgments in Babylon failed to do. Da-
vid's kindness broke the heart of Saul ; the Lord's
look opened the fountain of Peter's tears.

Examples.

It is observable how deeply contrition — a holy
humiliation and mourning for sin — have entered into
the experience of most of God's saints. Take a few
examples, —

Moses. — The book of Deuteronomy is a witness, of
which so large a portion is occupied in recounting the
history of Israel's rebeUions, the writer not sparing
the recital of his own sin, and its chastisement.

Job, — What a deep loathing of sin was Job brought
to at last. At the beginning of his affliction, he
loathed the thought of life, vii 16; at the end, the
thought of sin, xl. 4, xlii 6.

David, — The penitential psalms show the depth of
his repentance, as well as the history, 2 Sam. xii. 13,
xxiv. 10.

Josiahy 2 Kings xxii. 19.

Daniel, chap. ix. 3 — 19.

St. Peter. — The Gospel of St. Mark, written, as is
generally allowed, under the direction of St. Peter, is
a testimony of no little value, to the humility and
contrition of "the apostle of the circumcision."
Though written about thirty years after the event,
the account of St. Peter's fall is narrated with peculiar
force. We read in chap. xiv. 72, " when he thought
thereon he wept" The margin says, "he wept

SCRIPTUBE ITSELF THE ILLUSTRATOK. 79

abundantly, or he began to weep." The word means,
perhaps, " When he cast all these things together," —
when he went step by step over the sad history, " he
wept, and continued weeping." — Wordsworth. So
many passages in his epistles seem written as if in
mournful memory of his own weakness, 1 Pet. iL 25 ;
2 Pet. ii. 1 ; iil 17, &c.

St, Pavl, — In the same spirit, no reader of the New
Testament can fail to observe how frequently the
apostle of the Grentiles referred to the history of his
conversion, and of his former life. — See Acts xxiL
3—20 ; xxvL 9--23 ; 1 Cor. xv. 9, 10 ; Gal. L 13, U ;
Phil. iiL 6 ; 1 Tim. i. 13, 16. It should be marked,
too, how frequently his epistles contain exhortations
to remember the time before conversion, as 1 Cor. vi.
11; xii. 2; Eph. ii 2, 3, 11—13; v. 8; 1 Thess. i. 9;
Titus iii 3, &c.

CONVEESION.***— See Eegeneration— Salvation.

Described as

A turning, (Compare the several English words
derived from the same root — -pervert, subyert, divert,
revert, &c.)

A turning from — to, — Acts iii 26 ; xxvi 1 8 ; 1 Thess.
i 9.

Sin is alienation (turning from God to another). See Jer. iL
27 ; zxxiL 33 ; conversion is a turning back to God, Isa. Iv. 7 ;
Jer. xziv. 7 ; just as the repentant prodigal returned to his father's
house, Luke xv. 17 — 24.

A tra/nslaiion (transference) from being blind and
abject slaves of Satan, to the kingdom of the Son of
God's love. Col. i 13 (marg.)

A restoration to a right mind, Ps. xix. 7 (marg.) ;
see Luke xxii 32. See Restoration,
. A healing, Isa. vi. 10, " convert and be healed."

A resurrection and rea/nimation, Ezek. xxxvii 1 — 10,

80 SCRIPTURE ITSELF THE ILLUSTRATOR.

CONVICTION OF Sin.*— See CarUrUionr-Conver-
sion — R&perdance — Conscience — Temporary,

Is SET FORTH by different figures and expressions : —

The keen North JViind, Cant. iv. 16.

Wakening frora sleep, 1 Cor. xv. 34; Eph. v. 14.

" Pricked in the heart ^^^ Acts ii. 37.

It is important to observe the contrast between the effects of
St. Peter's sermon on the day of Pentecost, when great numbers
were " pricked in their hearts/' and the effect produced on two
other occasions, when many were " cut to the heart " (v. 33,
vii. 54.) In the former case the effect was a salutary conviction
of sin, leading to inmiediate inquiry, " What must we do?" In
the others it led only to rage against the preachers — " They took
counsel to slay them ;" "they gnashed on" Stephen "with their
teeth."

Smiting — As if with holy angerand penitent shame ;
upon the breast, like the publican, Luke xviii. 13;
and the Jews, xxiii. 48 ; or on the thigh, like Ephraim,
Jer. xxxi. 19. David's heart smote him, 1 Sam.
xxiv. 6 ; 2 Sam. xxiv. 10.

Digging deep, Luke vi. 48.

The prodigal son.— The beautiful parable of the
prodigal son, affords an illustration of the risings of
conviction in an awakened conscience. " When Jte
came to himself, ^^ Luke xv. 17. What is sin but a
state of unconscious sleep and blind infatuation?
Conviction is the sleeper roused to thought and terror
and concern.

The Acts of the Apostles might well be studied
as a record of the different results of conviction. How
strikingly it shows that conviction of sin is not con-
version, as we see in the case of Felix trembling
under Paul's preaching, xxiv. 25, compared with those
who heard Peter preach at Pentecost, ii. 37 ; with
Lydia, xvi 14; or with the Philippian jailor, xvi.
25— ^L

SCKIPTURE ITSELF THE ILLUSTKATOR. 81

/

The work of the Holy Ghost, see John xvL 8. —
" He will reprove" (marg. convince) the world." " The
word has the double meaning of convincing unto sal-
vation, or convicting unto condemnation" (Alfard,)
If the world will not receive the Spirit's witness, they
are no less convicted and condemned; but rather
more so. Observe also, it is " the Comforter" who
reproves — ^the Paraclete, whose purpose is one of
mercy. To resist conviction is to " resist the Holy
Ghost," Acts viL 51.

COVETOUSNESS.**— See Riches— VanUy--Uvr
selfishness,

(See Cone, under gain — ^lust — desire, &c.)

Emblems and expressions, —

Wohes — ^Proverbial for their rapacity and savage
nature, Ezek. xxiL 27.

Greedy dogs, that can never have enough, Isa.
Ivi 11.

The horseleach (or bloodsucker), Prov. xxx. 16, with
its two-forked tongue, which gorges blood, and hav-
ing emptied itself, craves for more.

The four insatiable things : the grave — ^the barren
womb — ^the parched land — the fire, Prov. xxx. 15, 16.

The man ^^ greedy of gain" Prov. i 19; xv. 27;
" hasting to be rich" Prov. xxviii 22 ; who " en-
largeth his desire as hell" (or the grave) ; that is (insa-
tiable) as death, that "cannot be satisfied," Hab.
iL 5 ; who makes " gold his hope" Job xxxi. 24 ; and
turns " aside after lucre," 1 Sam. viii 3 ; whose eye is
evil, Prov. xxviii. 22 ; and whose heart " walketh
after his eyes," Job xxxi. 7.

The Greek word ordinarily used for covetousness
(irXeow^(o) means " a desire of having more than be-
longs to one." — Parkhurst,

The covetous man's desire is "only to have enough ;"

82 SCBIPTURE ITSELF THE ILLUSTEATOE.

But what is enough ? The pleasure of what we have,
is lost by coveting more.

Another Greek word is also used, tpiKapyvpla, which
means the love of silver or money ; see 2 Tim. iii 2,
where this is marked as a prominent sign of "the
last days ; " see Eccles. v. 10 ; 1 Tim. vi. 10.

Our English word miser is not more nearly allied
in sound than it is in sense to its derivation — ^misery.
— (See an interesting book by Cyrus Redding, " E!e-
markable Misers.")

The Jewish law was strikingly calculated, by
many of its enactments, to counteract the spirit of
covetousness, as by the regulations concerning the
poor, — concerning servants, — concerning gleaning,
usury, pledges, — concerning the silver and the gold
of the graven images taken in war, &c.

St. Luke's Gospel, among other peculiarities,
especially sets forth the danger of covetousness. — See
Riches,

The Acts of the Apostles — a book which strik-
ingly shows how covetousness is a sin pervading all
classes. We find it in Judas, one holding the high
of&ce of an apostle, i. 18 ; in Ananias and Sapphira,
V. 1 — 11 ; in Simon Magus, viii. 18, 19; — examples of
false professors; in many members of the early Church,
vi. 1 ; and amongst the heathen, xvi. 19, xix. 24 — 27,
xxiv. 26.

St. Paul in his epistles not only includes covetous-
ness amongst other sins, but marks it with a special
emphasis — " covetousness, which is idolatry," EpL v.
5 ; Col. iii 6.

Few sins have brought more bitter fruit than
covetousness. See Text-book for examples, as Lot —
Laban — Baalam — Achan — Saul — Ahab — Gehazi —
Haman — Eich young ruler — Pharisees — ^Ananias and
Sajpphira„ &c.

SCEIPTUEE ITSELF THE ILLUSTRATOR 83

Yet it is remarkable that, wide-spread as is this
common sin, scarcely any of the prominent saints of
Scripture are particularly charged with it, save Lot ;
whereas very many were pre-eminently distinguished
for their disinterested and unselfish spirit.— ^See Utit
selfishness.

It is also noteworthy how covetousness was one of
the first sins that broke out, both in Israel, after en-
tering Canaan, and also in the early Christian Church ;
and how severely it was punished in both — in Achan,
Joshua viL ; and in Ananias and Sapphira, Acts v.
1—11.

The contrast of Abraham with Lot is very striking.
Lot, who sought wealth, lost it, and in twenty years
after his choice of Sodom lost all that he had ; Abra-
ham, who was willing to give up everything, found it.
Gen. xiiL 9 — 17; see Prov. x. 22, xxiL 4.

CROWN.

The emblem of honour — favour — royalty — ^perpe-
tuity.

Used frequently in the Book of Proverbs ; applied
to a virtuous wife — a wise man's riches — ^the righte-
ous man's hoary head — the prudent man's knowledge
— the old man's children's children. — See Cone.

The believer's crown of grace and of glory; —

A crown of beauty, Ezek. xvi. 12. The description
of the Church's glory ; applicable, also, in a general
sense, to the honour put on every true believer.

A crown of gold, Eev. iv. 4, upon the twenty-four
elders, who are spoken of as part of the redeemed,
V. 8.

A crown of righteousness, 2 Tim. iv. 8.

A crown of Zt/e, James i. 12 ; Eev. ii 10.

A crown of rejoicing, 1 Thess. ii 19 ; Phil. iv. 1.

A crown of glory, 1 Pet. v. 4.

84 SCRIPTURE ITSELF THE ILLUSTRATOR.

Cordrast — The crown of pride, Isa. xxviii. 1, "whose
beauty is a fading flower ;" the " corruptible crown "
of worldly fame and honour, 1 Cor. ix. 25. The
believer's "crown," like his "inheritance," is "incor-
ruptible," 1 Pet. i. 4 ; V. 4.

Stephen, the name of the first Christian martyr,
was singulariy prophetic of the " crown of martyr-
dom" he received. The word Stephen means a
crown.

The Lord Jesus, crowned with glory and honour, —

There were many prefigurements of Jesus crowned,
—Aaron, as priest, wearing the crown upon his mitre,
Exod. xxviii. 36 — 38 ; xxix. 6, probably designed to
show that He whom Aaron typified would also be a king
(see Scott) ; David, Ps. cxxxii. 18 ; xxi 3 ; Solomon,
Cant. iii. 1 1 ; Joshua, Zech. vi 1 1 — 1 4. The Lord Jesus
as the Head of Creation and the Head of the Church,
is " crowned with glory and honour," Ps. viii. 5 ;
Heb. iL 7, 9. It is He, most probably, who is set
forth in Kev. vi 2 as having " a crown " given unto
Him, and going forth " conquering and to conquer ; "
and as having on His head a golden crown, xiv. 14.
Certainly He it is who shall come at last as " King
of kings and Lord of Lords," when on His head are
"many crowns," xix. 12, 16.

What a glorious change from the time of humilia-
tion, when the soldiers platted a crown of thorns, and
put it on His sacred head, John xix. 2. But this is
the law of Christ's kingdom — alike for the Head as
for the members — " No cross, no crown ; no pain, no
palm ; no grief, no gladness ; no thorns, no throne."
— W. Perm.

See Cant. v. 11, gold of gold, under Head,

CUKSE.*— See Wrath, Cf. the Imprecations of
Scripture, Ps. Iv. 15; box. 22—28; cix. 6—19 ; 1 Cor.
xvi 22; 2 Tim. iv. 14, &c.

SCRIPTURE ITSELF THE ILLUSTRATOR. 85

The Woes of Scripture, Isa v. ; xxviiL 1 ; xxix. 1 ;
XXX. 1 ; xxxL 1 ; xxxiiL 1 ; Hab. iL ; Matt. xxiiL ;
Luke vL 24—26.

Gen. iii. 14 — 19. — The first curse pronounced when
our first parents fell. — See below.

Deut. xi. 29 ; xxvii. 13. — The curses pronounced
from. Mount Ebal. It is observed by some that,
under the law, the curses were first pronounced, and
afterward the blessings ; whUst, when Christ came,
His teaching began with blessing, Matt v., and ended
with pronouncing woes. Matt, xxiii

Yet even on Moiint Ebal Joshua was told to build
an altar, and offer burnt offerings and peace offerings,
Joshua viii 33.

Numb. V. 11 — 31. — " The bitter water that causeth
the curse."

Isa. xliii. 28. — " I have given Jacob to the curse."
Jacob — God's own long-favoured people — once so
blessed !

Mark xL 12 — 14, 20, 21. — ^The fig tree cursed ; no
doubt representing the curse upon the Jewish nation,
— one of the only two miracles of destruction our
Lord is recorded to have wrought. Obs. how speedy
was the curse in taking effect, and how complete, ver.
20 — "In the (next) morning . . . they saw the fig
tree dried up from the roots.

Zech. V. 2, 3.— The " flying roll " . . . " the curse
that goeth forth over the face of the whole earth,"
&c.

Difficult as it may be to fix the exact interpretation of the
symbol, three things seem clearly hinted at, — (1.) From its large
size, it points out the vast extent of the many curses pronounced
by Grod against sin and sinners ; (2.) its "flying" may intimate
that the Divine curse is continually hovering over the head of
the impenitent, and may any moment fall upon them, John iii
36 ; (3.) that the curse of God is sure to find out every sinner,
though a man may **hold himself guiltless'* (see marg.), and

86 SCRIPTURE ITSELF THE ILLUSTRATOR.

will " enter into the house/' and destroy all the comfort and
credit and reliance of the transgressor.

Gen. iii 14 ; Isa. Ixv. 25. — The serpent first and
longest cursed

Gen. iii 16. — ^We cannot fail, in thinking of the
curse, to observe how, even jfrom the first, Divine
mercy was mingled with judgment. When man fell,
the curse was forthwith pronounced ; but it was not
pronounced first upon Adam or the woman, but upon
the serpent ; and with the pronouncing of the first
curse was mingled the announcement of the first
promise.

GaL iii. 13. — ^We cannot but observe how complete
is the redemption brought in by Christ. In every
point, it has been said, He met the curse. One part
of the curse was death. The Kedeemer died ; and
when, in after times, one particular kind of death was
especially pronounced accursed. He died that death.
The serpent was, at the first, pre-eminently cursed.
He made the uplifted serpent the emblem of His own
sacrifice, John iii 14^ 16. Thorns were another effect
of the curse. He wore a crown of thorns, He sweat
the bloody sweat. In all and every point He met
the curse, and took it in our stead upon Himself.

DAEKNESS, Moral and Spiritual.** — See
Blindness.

Figures and illustrations.

The darkness of chaos, Gen. i. 2.

The darkness of night. Gen. i. 5 ; Ps. civ. 20 ; Prov.
vii. 9 ; 1 Thess. v. 4—8 ; Eev. viii. 1 2.

The darkness of the prisorirhome, Isa. xlix. 9.

The vail spread over all nations, Isa. xxv. 7.

Abraham's vision — "an horror of great darkness,"
Gen. XV. 12—17.

JEJ^^tian darkness, Exod. x. 22, 23.

SCRIPTUKE ITSELF THE ILLUSTRATOR. 87

At the giving of the hw, Deut. iv. 11 ; v. 22.

At the CrUcifiikon, Matt. xxviL 45 ; Luke xxiii. 44.

The darkening of the third part of the sun, and
moon, and stars, at the sounding of the fourth angel,
Eev. viiL 12. See also ix. 2.

Darkness is one of the many abstract terms used
to express the evil and effects of sin. Sin is not
only dark, but darkness ; not an enemy, but enmity.
The expression, too, is intensified by the strongest
epithets: "gross darkness" — "thick darkness" —
" blackness of darkness." So we read of the actings
of sin as " ways of darkness " — " works of darkness "
" deeds of darkness," &c.

Darkness lies in the sinner's heart, Eom. L 21 ;
and understanding, Eph. iv. 18. It is the element
in which they live. So we read that they " walk "
in darkness; they "sit;" they "abide;" they "grope;"
they "stumble on the dark mountains." No wonder,
when we read that they " prefer darkness to light ; '*
they "hate;" "they rebel against the light;"
" there is no light in them ; " and their punishment
shall be analogous to their life " — " driven into dark-
ness;" "cast into outer darkness" (three times re-
ferred to by St Matthew, chap. viiL 12; xxii. 13;
XXV. 20), where " the light of the wicked shall be put
out, ana the spark of his fire shaU not shine," Job
xviii 5, 6, 18.

Satan's connexion with darkness. Christ's king-
dom is a kingdom of light. Satan's kingdom is that
of darkness, Eph. vi 12 ; Eev. xvL 10 ; Jude 6.

DEATH.*** — ^Q^BereavermrU — Providence (narrow
escapes from death) — Rashness (disregard of life).

Emblems and expressions.

The king of terrors. Job xviii. 14.

Sleep, Deut. xxxL 16; Dan. xil 2; John xL 11,

88 SCRIPTURE ITSELF THE ILLUSTRATOR.

&c. ; used chiefly of believers, even of the blessed
calm of martyred Stephen's death, Acts vii 60.

Putting offtYiQ tabernacle of the body, 2 Cor. v. 1 ;
2 Pet. i. 14.

Cut down, like the grass or fragrant flower, Ps. xc.
6, 6 ; Job xiv. 2.

Cut off, like the weaver's thread, Isa. xxxviii. 12 ;
or the tops of the ears of com, Job xxiv. 24.

Fleeing as a shadow, Job xiv. 1.

Carried away as by a devastating flood, Ps. xc. 5.

The consuming of snow waters by the drought and
heat. Job xxiv. 19.

Water spilt upon the ground, that cannot be re-
called, 2 Sam. xiv. 14.

In some Eastern lands, in ancient times, instead of throwing
dust into the grave at the burial of the dead, as we do, they
poured water into it, as a token of man's frailty.

Departing, Phil, i 23 ; literally, like a vessel un-
moored, and leaving the harbour. (Homer applies
the word to the unloosing a ship's cables,) 2 Tim. iv.
6 ; Gen. xxxv: 18.

The river Jordan — the entrance to the land of rest.

Sowing, like seed, in the earth, 1 Cor. xv. 42 — 46.

Resting, as in a tranquil bed, Isa. Ivii. 2.

Returning to man's native dust, Gen. iii. 19; Ps.
civ. 29 ; Eccles. xii. 7.

Going the way whence there is no return. Job xvi. 22.

A war, from which there is no discharge, Eccles.
viii. 8.

Many figures of disease and terror, of sin and
sorrow, are associated with death. We read of " the
first-horn of death," Job xviii. 13 (the most fatal dis-
ease) ; the gates of death, Ps. cvii. 18 ; the shadow,
Job xiii. 5 ; X. 21 ; the bitterness, 1 Sam. xv. 32 ; the
sting, 1 Cor. xv. bt, 66 ; the reign of death, Eom v.
14.

SCRIPTURE ITSELF THE ILLUSTRATOR. 89

The Hebrew word for the grave, Sheol, is derived
from the verb, meaning, to ask ; because the demands
of the grave are insatiable.

The Greek word Hades, means unseen, unknown.

It is observable how many soft and gentle terms are
used of death : — sleefping — sowing — gathered — resting —
laid (Heb. added) unto his fathers.

Eom. V. 12. — "Death passed upon all men, for
that all have sinned."

How true. Where is death not found ? " Where is the dust
that hath not been alive ? " In the palace, Jer. ix. 21 ; and the
prison, Matt. xiv. 10 ; amidst the rich man's luxury and the
beggar's poverty, Luke xvi. 22 ; peacefully in the ruler's house,
Matt. ix. 18 ; and terribly on the cross of shame, John xix. 32.
Where does death not creep in ? At the gate of the city called
Nain (which means beautiful), Jesus met death, Luke vil 11, 12.
" In the garden (the place set apart for pleasure) there was a
new sepulchre," John xix. 41.

Gen. iv. 8. — ^Death was denounced as a curse, but
the first person it lighted on was a saint.

Gen. xxiiL 1 6 — 20. — The first land that Abraham
bought for a possession in Canaan was a burying-
place.

Gen. V. — "And he died." The common epitaph
from the first ; even Methusaleh, who lived the longest,
not exempt.

Gen. XXXV. — Three deaths recorded in one chapter
— a father — ^mother — nurse.

Num. xxvii. 3. — "Our father .... died in his own
sin."

1 Sam. XX. 3. — " Truly .... there is but a step
between me and death."

But the believer may add, that step is in a Father^s hands ;
and it is a glorious step, from a world of trouble to the realms
of sinless and everlasting rest.

2 Chron. xvi 14. — Asa's perfumed tomb.

Isa. xxiL 16. — Shebna*s prepared and costly
sepulchre.

90 SCRIPTURE ITSELF THE ILLUSTRATOR.

Isa. xiv. 18. — Eoyal mausoleums.
Gen. xxvii 1, 2.

How little men know the time of their death. Isaac thought
he was about to die, and he lived forty-three years after. So
Esau lived ninety years after his peevish speech, Gren. xxv. 32 ;
Jacob eighteen years after his gloomy foreboding, Gren. xlii 38.
St. Paul could write, ** I die daily," 1 Cor. xv. 31 ; and yet,
through the midst of his many narrow escapes, he was preserved
even seven or eight years, after he ^'despaired even of life,"
2 Cor. i 8.

It IS NOTEWORTHY that in the three cases where
the exact length of life was revealed, no practical good
seems to have followed.

ffezekiah was promised fifteen years of longer life, Isa. xxxviii
5. Yet the very next chapter (written probably soon after)
contains the record of his pride.

Hananiah was forewarned that he should die the same year,
Jer. xxviii. 16. But no record is added of his repenting and
preparing for death.

The nch fool was allowed only a few hours, Luke xii 20.
Yet there is no reason to think there was any softening result
produced.

Heb. ix. 27, " It is appointed unto men once to die."

It was told Anaxagoras the Athenians had condemned him to
die. He only replied, " And Nature them."

Num. xxxi. 2, "Every man is immortal, till his
work is done."

Luke vii 11 — 16.

Death is the destroyer of happiness ; Jesus is the destroyer
of death.

Ps. xxxvii. 37 (cf. v. 38) ; Isa. Ivii 2.

Peace in death — in the prospect and the passage. It is inte-
resting to observe how many saints are spoken of as preparing
for death, and how many peaceful deaths are recorded in Scrip-
ture : Abraham, Isaac, Jacob, Moses, Aaron, Joshua, David,
Hezekiah, Simeon, Paul, Peter, and even the martyr Stephen,
" who fell asleep."

1 Tbess, iv. 14, "Them that sleep in Jesus."

SCRIPTURE ITSELF THE ILLUSTRATOR. 91

Two precioiis thoughts are here of Grod's departing saints.
(1.) They deep, as Isaiah says, Ivii 2, *' resting in their l^ds " — a
blessed chamber '^ which the Lord shuts with the key of peace,
and will open with the key of resurrection" (Adamt), The
Greek has been beautifully translated, ** Them that are hushed
to sleep.*' (2.) They '^ sleep in Jesus " — as safe in Him in death
as they were safe in life — a precious treasure, which He will
never fail to keep.

1 Cor. XV. 57, " Thanks be to God, who giveth us
the victory through our Lord Jesus Christ.

The Christian's triumphant victory over the oppressor through
Christ. Like Israel passing dryshod through Jordan, because
the ark stood in the midst, till the last man had passed safely
over.

2 Cor. V. 4, " Mortality .... swallowed up of life."

Swallowed up as by a whirlpool — ^a maelstrom. (See Barnes,)

2 Tim. L 10, "Abolished," or deposed.
Eev. ii. 10.

The blessed contrast, "Paithful unto death," — ^probably refer-
ring to a martyr's death — sharp but short ; and then — ^the never-
fa&ig "crown of life.'*

DECEIT. — See Hypocrisy — Treachery. See Cone,
under crafty — cunning — subtlety — feigned — ^fraud-
pretence — show.

Figures.

Serpent^ Gen. iii. 1 ; Matt, xxiii. 33; 2 Cor. xL 3.

FoZy Luke xiii. 32.

Summer Brooks^ Job vi. 15.

Uncertain Bow,lios, vii. 16.

Deceitful things. The heart of man, Jer. xvii.
9. The tongue, Ps. 1. 19 ; Isa. xxx. 10. The wink-
ing eye, and speaking foot, and teaching fingers, Prov.
vi 13. " The kisses of an enemy," Prov. xxvii. 6. See
Cone, for " bread of deceit " — " balance of deceit " —
"bag of deceitful weights" — "feigned words" —
" speaking fair," Prov. xxvi. 25, &c.

92 SCEIPTUKE ITSELF THE ILLUSTRATOK.

DEDICATION, CONSECEATION.— See Service
of God, See Cone, under hallowed — set apart — de-
voted — offered — presented, &c.

The word '^ Enoch" means dedicated; and it is
singular to observe how early the name was given,
both in Cain's line, and in the line of Seth, Gen. iv.
17; V. 48 — 24. Lemuel, Prov. xxxi. 1, means also
devoted to God. The word saints has properly the
same signification-sanctified, set apart for sLred
purposes.

To consecrate. The marginal translation of the
Hebrew word is generally, to "fill the hand" See
Exod. xxviiL 41 ; xxxii. 29 ; 1 Chron. xxix. 6.

To ** yield to God " — in the Hebrew is to give the
hand. See 2 Chron. xxx. 8 (marg.)

Under the law. There were very numerous
examples and illustrations of dedication and consecra-
tion of persons and things.

The several sacrifi^ces and offerings, especially the
burnt-offering, which was to be wholly consumed, and
which represents the entire dedication of the offerer
to God.

/The first-bom of men, Exod. xiii. 2 — 12 ; (after xii.,
Israel's redemption) ; xxii. 29.

The firstling of cattle, Exod. xiii. 12; xxii 30.

The first ripe fruits and corn^ — the first produce of
oU, and wine, and fleece, Exod. xxiL 29 ; Num. xviii.
12. The fruit of trees in the fourth year, Lev. xix.
24.

A sheaf was presented at harvest time as a wave
offering. Lev. xxiii. 10 — 14 ; two wave loaves at
Pentecost, Lev. xxiii. 17 ; dough, as a heave offering,
Num. XV. 20. These were to be brought to God's
house, Exod. xxii. 29 ; xxiii. 19 ; with confession and
thanksgiving, Deut. xxvi. 3 — 10.

Jfazarites, dedication of, Num. vi 1 — 8.

SCKIPTUEE ITSELF THE ILLUSTKATOR. 93

Fows — Tithe, &c.

The house of the Lord.

It is striking how largely the house of the Lord
was enriched by dedicated things.

The tabernacle was richly adorned from the spoils
of Egypt; the gold and silver, and fine linen, and
various things required. The Lord so ordered it, not
only as intimating favour to the Gentiles, but as
representing the use which God often makes of the
abilities and substance of strangers, in supporting and
promoting true religion. — Scott on Exod. xxv. 1 — 7.

The laver of brass was made of the looking-glasses
of the women, Exod. xxxviii. 8.

The Temple of Solomon was raised largely by the
dedicated things David gathered, 2 Sam. viii. 7, 8,
11 ; 1 Kings vii. 61 ; 1 Chron. xviiL 7 — 11.

Large offerings were often voluntarily made, which
were devoted to holy purposes. See the offerings of
the officers and captains, after the victory over
Midian, Num. xxxi. 48 — 54, amounting to about
£37,856 ; and the treasures of dedicated things, set
apart to maintain the house of the Lord, from the
days of Samuel, by Samuel, Saul, Abner, Joab, &c.,
1 Chron. xxvi 26 — 28 ; and the superabundant trea-
sures of dedicated gifts in Hezekiah's time, 2 Chron.
xxxi. 5 — 12.

The WALL OF Jerusalem. — ^The rebuilding of, was
a noble example of difficult work done in a pious
spirit, — first "sanctified," NeL iii. 1; then "dedi-
cated," xii 17.

Given to the Lord. — ^What large views St. Paul
had of the entire consecration of the believer to God !
See 1 Cor. vi. 19, 20; Kom. xii. 1; see also PhiL
ii. 17, where he. speaks of himself as willing to be
"offered," "poured forth" (marg.), like the libations

94 SCBIPTUKE ITSELF THE ILLUSTRATOB.

or drink offerings of ancient sacrifices, with cheerfiil
surrender and sanctified joy.

Cf . the beautiful expression in the post conmmnion service of
the Church of England — ''And here we offer and present nnto
Thee, O Lord, ourselves, onr souls and bodies, to be a reasonable,
holy, and lively sacrifice nnto Thee."

The constraining motive, 2 Cor. v. 14.

The rightful order. — First the person, then the
gift; the heart, and then the offering; see 2 Cor.
viii 5 ; Luke xL 41 ;^ Heb. xi 4.

The acceptance of offerers and offering. — See
Acceptance; 2 Cor. viii 12 ; Num. xviii 26, 27 ; Gen.
iv. 4 ; Ezek. xx. 41.

DEFILEMENT of SIN— UNCLEANNESS.

Illustrations.

Dogs — ^generally wild in the East, prowling about
the streets, savage, and feeding on garbage, Ps. lix.
6 ; Matt. vii. 6 ; 2 Pet. ii. 22.

Smne — delighting in filthiness and dirt, 2 Pet. ii
22.

A cage of unclean Urds, Jer. v. 27; Rev. xviii. 2.

Defiled garments, Isa. Ixiv. 6 ; Rev. iii. 4 ; Jude 23 ;
like Joshua's, Zech. iii 3.

Spots and blemishes — spots "that God hates and
man hides," 2 Pet. ii 13.

Sepulchres — " full of dead men's bones, and of all
uncleanness," Matt, xxiii. 27.

Under the Mosaic ritual, the defiling character
of sin was brought out very promiently, as in
The leprosy — the special type of sin. Lev. xiii xiv. ;

1 <* The simplest meaning of this sentence appears to be —
Give first the oflfering of flie inward. Give your heart, your
affections, and your -mil to God. .... Giv« yourselves first to
the Lord, and then He wiU be pleased with your gift." — JRyU,

SCBIPTUKE ITSELF THE ILLUSTRATOR. 95

the melancholy picture of corruption, loathsomeness,
and decay ; affecting persons, garments, houses ; be-
ginning insidiously, and spreading with a relentless
progress, until complete destruction left nothing more
to do ; and besides incurable.

The rites enjoined in the case of the leper all denoted, in the
most humbling manner, the mournful effects of sin ; see Lev.
ziiL 45, 46 ; the rent clothes, bare head, covered lip, and the
leper's pitiable cry, if any one came near, "Unclean, unclean,"
and the separation from society, without the camp. Some of
these signs are the same as those appointed in mourning for the
dead.

Regulations about social life. — Child-be4ring, Lev.
xii 2 — 8 ; food. Lev. xi. ; disease, Lev. xv. ; contact
with uncleanness, Lev. v. 2, 3 ; xL 24, 25 ; xxiL 5, 6.

Regulations ahcmt death, — Touching a dead body, or
carcase of a beast, or a grave. Num. xix. 11 — 22;
Lev. xvii. 15, 16; v. 2 — 13; even entering the tent
where the dead lay, Num. xix. 14 ; the priests
mourning for the dead. Lev. xxL 1—3.

Regulations about sacred duties. — Even taking part
in these, in some cases, made men liable to ceremonial
uncleanness. Burning the sin offering, e.g.y on the
day of atonement. Lev. xvi. 28 ; leading the scape-
goat into the wilderness. Lev. xvi. 26, &c.

The red heifer was a striking illustration of the
imputation of defilement. Num. xix. 1 — 10. (1.)
The heifer itself, as bearing the uncleanness of the
people, was to be carried without the camp. j[2.)
Eleazar was to offer it, not Aaron, that the high priest
might not be defiled. (3.) Eleazar, the priest, the
man who burnt the heifer, and even the clean man
that gathered the ashes, were all rendered ceremoni-
ally unclean by the performance of these duties.

Even the sanctuary itself might be defiled. Lev.
XX. 3 ; Ezek. v. 11 ; 2 Chron. xxxvi 14 ; Exod. xx.
25 ; Ps. xxiv. 7 ; Ixxix. 1.

96 SCRIPTURE ITSELF THE ILLUSTRATOR.

The moral leprosy. — It would be difficult to
describe to the full the awful extent of the spreading
taint of sin. Trace in Cone, under the head of de-
filed, and see how " sin " is inscribed on men's mind
and conscience — body — hands — feet — flesh — gar-
ments — house — land, &c. ; under filthy — " filthiness
of the flesh and spirit " — " filthy communications " —
" filthy lucre " (five times) — " all filthiness and super-
fluity of naughtiness" — "even our righteousnesses
are as filthy rags," and man is " abominable and
filthy "— " altogether filthy."

ZecL iii. — The high priest Zechariah represented
Israel appearing before the Lord — ^first, clothed with
filthy garments ; then clothed with change of raiment,
adorned and crowned with personal and official
dignity.

HaggaiiL 11 — 13.

How much more easily is imcleamiess communicated than
purity i One drop of ink wiU stain a glass of water, but one
drop of water cannot purify a glassful of ink,

Isa. liL 11. — "Touch no unclean thing."

One of the great lessons God would teach His Church. It
was the charge given to Israel on their entering Canaan — ''De-
file not yourselves," see Cone. ; on their leaving Babylon, Isa.
Iii 11 ; applied to the Church of Christ in her separation from
the world!, 2 Cor. vi. 14.

Isa. XXXV. 8 j liL 1 ; Ezek. xliv. 9; Zech. xiv. 21 ;
Eev. XXL 27.

The entire absence of all defilement in the Church's future
glory.

DENIALS GOD'S, of His People's wishes.**

Gk)d seldom denies His people's requests, but He
gives them some better tlung, or shows some token
of His love in the refusal.

Israel besought Moses to pray for the removal of

SCRIPTURE ITSELF THE ILLUSTRATOR. 97

the fiery serpents. The Lord did not remove the
serpents, but gave them an effectual remedy for their
bite, Num. xxi. 7 — 9.

Moses, — His earnest request to enter the promised
land was rejected, but God favoured him with a
miraculous view of Canaan before he died, and called
him gently to Himself in peace and honour, Deut.
iiL 23 — 27 ; xxxiv. 1 — 7.

Daiyid very naturally prayed that his child might
live. The Lord refused the request, but gave him
another child, honourably bom and rarely en-
dowed, and "the Lord loved him," 2 Sam. xii.
16—25.

His desire to build the house of the Lord was also
denied, but he was allowed to gather the materials
for the work, 1 Chron. xxviii., xxix.

The Healed Demoniac wished to be with Christ.
The Lord was pleased rather to send him forth as a
missionary to his own home and country ; and not
improbably, the kinder reception our Lord met with
when He came into those parts again, was greatly the
result of this man's testimony, Mark v. 19, 20 ; vii.
31—37 ; Matt. xv. 29—31.

St. Paul, — What a singular link in the chain of
God's providence is the narrative in Acts xvi. 6 — 34.
The apostle's desire to go into Bithynia was thwarted
without any reason apparently being given ; but the
result proved the opening of the gospel to Philippi,
and the founding of the first Christian Church in
Europe !

So, similarly, the apostle's thrice repeated prayer
for the removal pf the " thorn in the flesh," was an-
swered by the assurance of strength to endure the
trial, 2 Cor. xiL 9. How many have cause to bless
God for thwarted wishes !

The Lord Jesus Himself prayed that His bitter
cup of suffering might be taken away, and " He vraa

G

98 SCRIPTUEB ITSELF THE ILLUSTRATOR.

heard " (Heb. v. 7) ; but in being strengthened to bear
the conflict, Luke xxii. 42, 43.

DESPONDENCY— FOKEBODmGS.*— See Fear
— Murmuring — Extremities — Unbelief.

Expressed in various ways.

Discouraged, Num. xxL 4 ; xxxii. 9 ; Deut. i. 21.

Faint, Ps. xxviL 13; Pro v. xxLv. 10; Deut.
XX. 3.

Heaviness, Prov. xii 25 ; Ps. xxxviiL 4 ; Isa. IxL 3.

Cast down — ^perplexed — 2 Cor. iv. 8, 9; Ps. xlii.
11.

"iVb hope,'' Job vii. 15 ; Ifea. Ivii. 10.

Despairing, Jer. ii. 25 (marg.); xviii. 12; Ezek.
xxxvii. 11 ; 2 Cor. i. 8.

See the Book of Job as a wonderful record of the
aflSicted patriarch's desponding thoughts, especially
the earlier chapters.

See the Book of Psalms as an exemplification of
the mingling of fear and hope, so natural to the
chequered experiences of God's children, Ps. xlii,
Ixxiii., Ixxvii., &c.

See the Book of Isaiah — Israel challenged for her
fears, chap. xl. 27; xlix. 14; Ivi. 3.

See the Book of Jeremiah, viii. 18; xv. 18 ; xlv.
3; Lam. iii. 8, 17, 18; v. 20.

We cannot wonder that God's saints are often filled with
gloomy and foreboding thoughts. But there are two things we
learn from Scripture history : (1.) How frequently they have
been troubled with despondency, when the Lord had either just
given them some manifestation of His power, or was about to
bestow some blessing. (2.) How frequently they were filled
with forebodings of iUs that never came.

Examples.

Jacoh, Gen. xxxii 7, 8; xxxvii. 33 — 35; xlii.
36— 3S.

SCRIPTUBE ITSELF THE ILLUSTRATOR. 99

Distressed in thinking Esau was coming against him, and
that Joseph was "without doubt rent in pieces." He little
knew how the undercurrents of Grod's proiddence were working
out a happier issue !

Moses, Exod. iv. 1 ; v. 22, 23; Num. xL 10 — 15.
David, 1 Sam. xxvii. 1.

Only five years after his great victory over Goliath, and after
his repeated escapes from Saul, how sad to find hhn at last
fainting through fear, and thinking the best thing he could do
was to se^ refuge in the court of the Philistines ! How much
better was it at another time, when in the midst of great dis-
tress, ** David encouraged himself in the Lord his God," 1 Sam.
XXX. 6.

See David's record of his own history in the Psalms. What
he said **in haste," Ps. xxxi 22 ; cxvi 11 ; and what he felt in
calmer mood, xxvii. 13 ; xlii 5, 11 ; xliii 5, &c.

Elijah, 1 Kings xix. 1 — 18.

Flying from fear, and wishing for death ; saying with gloom,
" I only am left, and they seek ^ly life," so closely upon his
heroic boldness on Mount CarmeL Great victories are not un-
frequently followed by great depression.

Hezekiah, Isa. xxxviiL 9 — 20.
Jeremiah, xx. 7 — 9.

The disciples after Chrisfs death.

Almost all seem to have lost hope. See Luke xxiv. 21, the
two journeying to Emmaus, and many others, Mark xvi 10.

DIFFICULTIES— DISCOUEAGEMENTS.*— See

Despondency — Faith, Trial of — Extremities — Offences —
JVarfare,

Emblems.

Great moimtains, Zech. iv. 7 ; Matt. xviL 20 ; 1 Cor.
xiii. 2.

A lion in the way, Prov. xxiL 13 ; xxvL 13.

A thorn hedge, Prov. xv. 19.

Thorns and briers, Ezek. ii. 6.

Gates of brass, Ps. cvii. 16 ; Isa. xlv. 2.

100 SCEIPTUKE ITSELF THE ILLUSTRATOR.

Rough roads (implied in Deut. xxxiii 26) ; Ps. xviii.
33 ; Eph. vL 15.

Eccles. xi. 4. — "He that observeth the wind shall
not sow," &c.

2 Tim. iii 1. — " In the last days perilous (xa^^xof
difficult) times shall come."

The History of Israel at different times may
famish a good illustration of the difficulties that
attend the Christian warfare. On leaving Egypt,
what could apparently seem more embarrassing than
their position? and before entering the promised
land, when the difficulty of conquest was enhanced
by their unbelieving fears, and the report of the
spies 1 See Num. xiii. 26 — 33. So in later times, as
in the days of Hezekiah, Isa. xxxvi 37 ; of Asa, 2
Chron. xiv. 9 — 15 ; of Jehoshaphat, 2 Chron. xx.
1 — 30, and others.

The history of many eminent saints similarly
shows that it is " no strange thing " to be dismayed
by real or imagined difficulty. How many have
shrunk back at first when called to undertake some
important mission, like Moses — Gideon — Elijah —
Jeremiah — ^Ezekiel 1

Afraid of shadows. Our greatest fears often
arise from imagined difficulties ; which, when we go
forward in the strength of the Lord, prove to be only
shadows ! It is to be noted, that the Anakims — the
great giants — at the thought of whom Israel trem-
bled, gave them really little opposition when they
entered Canaan !

How to meet difficulties.

Take two examples —

Num. xiii. 26 — 33; xiv. 1 — 10. — Copy the noble
spirit of Caleb and Joshua, when the other spies
would have disheartened the people. See especially
xiii 30; xiv. 8, 9.

SCRIPTURE ITSELF THE ILLUSTRATOR. 101

Nehemiah iii., iv., xiL 27. — The building of the
wall of Jerusalem amidst the greatest opposition. —
See Dedication,

Fear not. See in Cone, the precious "Fear nots"
of Scripture. They are generally found as the pre-
paration and antidote for apprehended difficulty, or
felt discouragement.

1 Cor. xvi. 8, 9. — "And there are many adver-
saries."

Difficulties dishearten the weak and timid. They bring out
the spirit of the brave. Difficulties make the man.

Questions.

Zech. iv. 7. — "Who art thou, great mountain?"

G^n. xviii 14; Jer. xxxii 17. — "Is anything too
hard for the Lord ? "

Num. xL 23. — " Is the Lord's hand waxed short ? "
Isa. L 2.

Luke i 34. — ^How shall this be ?

Answer.

Luke L 37. — " With God nothing shall be impos-
sible."

Isa. lix. 1. — " Behold, the Lord's hand is not short-
ened, that it cannot save," &c.

DOCILITY. — See Hearing, See Cone, under teach
— ^leam — show — reveal — ^understanding — know, &c.

The open eye, Ps. cxix. 18, " Open thou mine eyes,"
(marg. ^^ reveal,** take away the veil.)

The open ear, Ps. xl. 6 ; Jobxxxiii 16 ; Isa. 1. 4, 5.

The open heart, EpL i. 18, " the eyes of your heart
(as many ancient versions read) being enlightened ; "
Acts xvi. 14.

Ps. XXV. — The response of a teachable spirit. The
Lord is ready to teach, see ver. 8, 9, 12, 14; there-
fore the meek pray to be taught, ver. 4, 5.

102 SCRIPTURE ITSELF THE ILLUSTRATOR.

Ps. cxix. — Full of the spirit of docility. Nine
times does the prayer occur, "Teach me;" five times,
"Give me understanding;" twice, "that I may
learn;" once, "Make me to understand," and "open
thou mine eyes."

The Proverbs breathe throughout, the commendation
of docility — "Buy instruction," xxiii. 23; "receive
instruction," i. 3 ; " hear wisdom," iv. 1 ; " apply
thine heart imto instruction," xxiii. 12.

John viL 17. — " If any man will do (is desirous to
do) his will, he shall know." " One must love," says
Pascal, " in order to understand."

Deut. xvii 18, 19. — By the Divine ordinance, even
kings were to take pains personally to write out the
law of the Lord, that they might read and learn and
obey it for themselves.

2 Pet.iii. 16. — "The unlearned (Greek, unteachable)
wrest (the word means Uterally distort, as by a wrench)
the Holy Scriptures."

DOUBLEMINDEDNESS — ALLIANCE with
EVIL. — See Hypocrisy — Lukewarmness — Expediericy,

Is LIKE a man with a double heart, Ps. xiL 2 (" a
heart and a heart," marg. — ^with truth on the suriace
and deception underneath) ; 1 Chron. xii. 33 compared
with ver. 38, men " of double heart " contrasted with
"perfect" and "one" (united) heart. "Ungodly
professors," says Cocceius, "have two hearts, two
lords, two ways, two ends." But of the godly man
it is said, " his heart is fixed," Ps. cxii. 1 ; yea, David
says it twice, " My heart is fixed, Grod, my heart is
fixed," Ps. Ivii. 7 ; see Hosea x. 2.

Is LIKE "a cake not turned*^ — ^half baked, half
dough, Hosea vii. 8 ; as Israel mixed idolatry with
the worship of God.

Is LIKE a speckled bird, Jer. xii. 9.

SCRIPTURE ITSELF THE ILLUSTRATOR. 103

Is LIKE a kingdom, city, or house divided against itself,
that cannot stand, Matt. xiL 25.

Viewed historically, it is easy to multiply in-
stances of the joining of evil with good, and the
results which necessarily follow.

"The mixed mtUtitude" that went up with Israel
out of Egypt, Exod. xiL 38, were the means of lead-
ing Israel into lust and sin, Num. xi. 4; see the
same evil in Nehemiah*s time, NeL xiii 3.

The mingled people, Jer. 1. 37 ; Ezek. xxx. 5.

The Samaritans, who " feared the Lord, and served
their own gods," 2 Kings xvii. 33, 34.

The Jews in their worship, joining the Mosaic ritual
with idolatry, 1 Kings xi. 33; intermanying with
the Gentiles, though expressly forbidden, Deut vii.
27 (cf. Samson, Judges xiv. 3; Solomon, 1 Kings xL 1 ;
the people of Israel, the priests and the Levites, Ezra
ix. 1, 2; Jews marrying wives of Ashdod, Neh.
xiii. 23, 24) ; swearing by the Lord and by Malchom,
Zeph. i 5. The common sin of Israel, especially in
their earlier history, was not that they wished to
renounce the worslup of the one true God, but that
they were ready to add and join with this the worship
of Baal, and the many false gods of the nations that
were round about them ; see 1 Kings iii. 3 ; xv. 14 ;
2 Kings iii 2, 3 ; x. 16—31 ; xii 3 ; xiv. 3, 4. Of
this we have a good illustration in Micah*s " house of
gods," Judges xvii 6. "It would seem that Micah
wished to gain the favour of heaven, by combining
various kinds of worship. He had the ephod to re-
pre/Sent the worship of the tabernacle of the Lord ;
the teraphim, to represent the objects of Syrian wor-
ship; the graven image and molten image, to repre-
sent the objects of Canaanitish worship. AH these
were united in a kind of pantheon, in the fancied
hope that, by conciliating all, he might not miss.

1 04 SCRIPTURE ITSELF THE ILLUSTRATOR.

somehow, at|least, to gain the favour of heaven." —
Bishop Wordsworth.

Illustrative Texts.

Lev. xix. 19. (Cf Luke v. 36—39.)

'* The original prohibition of iningliTig divers things may not
inaptly be regarded, as implying a command of ^ simplicity and
godly sincerity ' in all things. It may fairly be accommodated
to the case of those who endeavour to reconcile the service of
God and mammon, or the pleasures of the world with those of
religion ; to imite works and grace in the matter of justification,
and to many other heterogeneous and unnatural commixtures.''
— Scott,

1 Kings xviii 21. — "How long halt ye between
two opinions 1"

The idea is taken from a bird hopping recklessly about from
bough to bough, not knowing on which to settle. Dr. A. Clarke ;
or, according to others, from the unequal walk of a lame person.
— Scott.

Ps. cxix. 113. — "I hate vain thoughts."

The word "vain'' is not in the original, and the meaning
might be expressed, "I hate other thovights — ^thoughts which are
at variance with the one law I follow."

Prov. xxviii. 18. — " He that is perverse in his ways
shall fall at once."

The Hebrew word for "ways," is in the dual form, and
means, properly, in two ways. " He that endeavours to preserve
himself by fraud and deceit, though he can wind and turn, and
hath several shifts he thinks to save himself by, yet in one or
other of them he shaU perish." — Bishop Patrick.

Jer. iii 10. — " And yet for all this her treacherous
sister Judah hath not turned unto me with her whole
heart, but feignedly, saith the Lord."

Like Jehu, who " took no heed to walk in the law of the Lord
his God with aU his heart, for (he, too, was treacherous) he de-
parted not from the sins of Jeroboam, who made Israel to sin,"
2 Kings X. 31 ; or, like Amaziah, " who did that which was right
in the sight of the Lord, but not with a perfect heart," 2 Chron.

SCRIPTURE ITSELF THE ILLUSTRATOR. 105

Matt. vi. 24. — " No maD can serve two masters."

True, a servant may follow two masters, while they walk to-
gether, and strangers cannot judge which of the two he is engaged
to serve ; but if their roads part, it is then seen to which of the
two he belongs.

1 Cor. viL 35. — " Without distraction."

Without being drawn in different ways. The meaning of the
Greek word (direptenrdorcus) is exactly rendered by our English
word, "distraction."

James i. 8 ; iv. 8. — " Double minded."

The cause and mark of instability and hypocrisy.

DOUBT.*— See Unbelief.

Matt. xiv. 31.—" Wherefore didst thou doubt ?"

idlffracas — "a figurative word, taken either from a person
standing where two ways meet, not knowing which to choose*;
or from the tremulous motion of a balance when the weights on
each side are nearly equal" — {Parkhurst,) The same word oc-
curs Matt, xxviii 17.

Acts X. 20 ; Eom. iv. 20 ; James L 6.

Three texts, where the same Greek word is rendered by three
different English words : — doubting — staggering — ^wavering.

Luke xii. 29. — " Be not of doubtful mind."

Or, as in the margin, "Live not in careful suspense."'
/ieT€(api^€(T0€ — a figure derived from "floating in the air." —
(Jlobinson.) Or, as others take it, from a ship tossed in a storm
upon the rising and falling waves, in continued imrest and per-
turbation.

DTJLNESS Spiritual. — See Blindness.

'* Dull of hearing,'* Heb. v. 11 ; Matt. xiii. 15.
Foolish (dull of apprehension) " and slow of heart,**
Luke xxiy. 25.

Even under Christ's teaching, it is marvellous to
trace the slowness of apprehension, so constantly re-
ferred to in the Gospels 1

106 SCRIPTUEE ITSELF THE ILLUSTRATOR.

Among the mm of His time generally, it is amazing
how little His miracles and teaching seem to have
been understood, Matt, xiii 64 — -58; John xiL
37—40.

Amongst His own disciples, Mark vL 52, vii. 18,
viii. 17-^21 ; Luke ii. 50 (His own parents), ix. 45,
xviii. 34 ; John x. 6.

They so frequently took the literal sense of His
words, instead of the figurative. Matt, xvi 6 — 11;
Luke xxii. 36—38 ; John ii 19—22 ; iii. 3, 4 ; iv.
31—33; vi 34, 52; xi. 11—13; xiv. 4, 5. They
fell into the same fault again, after having had the
truth clearly put before them once, see Luke ix. 46,
and xxii. 24.

They clung so pertinaciously to the expectation of
Christ's introducing a temporal kingdom, Matt. xx.
20, 21 ; John vi. 15.

They preferred so few requests for directly spiritual
blessings (Luke xvii. 5 is almost the only instance) ;
whilst they would at times have stayed Christ's hand
of mercy. Matt. xv. 23; Luke ix. 54; frustrated
Christ's work of suffering, Matt. xvi. 22 ; or limited
Christ's ministry of benevolence, Luke ix. 49, 50.

Isa. i. 3 ; Jer. viiL 7, &c. — The natural instinct of
the lower animals is often adduced as a humiliating
reproof to human dulness.

Cf. the frequent strain of many of the Psalms and
other parts of Scripture, stirring up the cold heart to
" awake," and shake off apathy and sloth !

DUTY.*** — See Obedience — Privilege,

" Duties are ours, results are God^s" see Exod. xxiii
24, 25 ; 2 Sam. x. 12 ; 1 Chron. xix. 13.

" The path of duty is the path of safety." " Never
expect Grod's blessing out of God's way."

See Gen. xxxi 3. — " Return .... I will be with

SCMPTUKE ITSELF THE ILLUSTRATOR. 107

thee," followed by xxxiL Oh, how happy are they
who go on God's errands.

1 Kings xiii. — The " man of Gk)d" that came to
Bethel ; — in the way of duty, he had no fear, even to face
the king, and the Lord protected him. (hU of the
path of obedience, how soon was he overtaken by
God's judgment !

Flying from the place and way of duty brings
chastening and sorrow : — Abraham — Hagar — Damd
— Elijah— -Jonah.

Matt. X. is Christ's ordination charge to the twelve.
In chap. xi. 1 we read, " He made an end of com-
manding,^^ Christ's commissions are Christ's com-
mands.

Duty goes side by side with privilege. It runs
throughout the whole Scripture, see 2 Cor. vi. 16,17,
vii 1 ; Prov. iii. 5, 6 ; Col. ii 6, 7, iii. 1 ; Heb. xii
11, 12.

The Lord Jesus.— See Zeal — Obedience,
Isa. 1. 4. — "He wakeneth morning by morning."
The beautiful figure of a child wakened every morn-
ing to receive the commands and instructions of
the father. " He wakeneth mine ear to hear as the
learned" (or as an instructed person.)

EAENESTS.

The firstfruits, under the Mosaic dispensation, were
recognised as the earnest of the whole produce of the
com and oil, wine, wool, &c. The figure is applied
to the firstfruits of the Church, James i. 18; "the
firstfruits of the Spirit," Eom. viii. 23 ; and to Christ,
the firstfruits of resurrection, 1 Cor. xv. 23.

The grapes of Eshcol, Num. xiii. 23, 24. The rich
clusters carried by the spies, as an evidence of the
fertility and fruitfulness of the land of promise.

The " little doud .... like a man's hand^' I Kix\%%

108 SCRIPTURE ITSELF THE ILLUSTRATOR.

xviiL 44, rising on the horizon, which Elijah well
knew to be the sure harbinger of "abundance of
rain."

Chrisfs breathing on the disciples^ after the resurrec-
tion, was a kind of earnest of Pentecost.

The " many bodies of the saints which slept" being
raised with Christ " after his resurrection," Matt.
xxviL 62, 53, may be regarded as a kind of pledge
and earnest of the power of Christ's resurrection.

" fFe which have believed do enter into rest" Heb. iv. 3,
xii. 22. Even now, believers have sweet foretastes of
eternal bliss. True faith begins the enjoyment of
" everlasting life" on earth, John iii. 36. Grace is
the earthly entrance into heavenly glory, 1 John iii 2
— the bud here, the full flower hereafter.

ENMITY AGAINST GOD and GOODNESS.— See

Alienatiovr— Rebellion — Bejection.

Gen. iii. 15. — ^From the very first promise, the
enmity between the serpent and his seed, and Christ
and Ilis seed, was foretold.

Gen. iv. 5. — " And Cain was very wroth, and his
countenance felL" So Cain's enmity rose, and see
the end, 1 John iii 12, 15 ; ii. 9 — 11.

1 Sam. ii 30. — " They that despise me," Acts xiii.
41.

Ps. 1. 1 7.—" Thou hatest instruction." The Prayer-
Book version is, " Thou hatest to be reformed." Cf.
Jer. xxxvi. 23.

Ezek. XXV. 15. — "The old hatred" against the
Lord's land.

Amos V. 10. — Hatred of reproof, Isa. xxix. 21.

Acts vii 54. — " They were cut to the heart (the
Greek means, as with a saw), and gnashed on him
with their teeth."

Bom. i, 26. — " And as they thought fit to cast out

SCRIPTURE ITSELF THE ILLUSTRATOR. 109

the acknowledgment of God, God gave them over to
an outcast mind." — Cmiybeare and Howson, Ver. 30,
" haters of God."

Eom. viii. 7.-. — " The carnal mind (the minding of
the flesh, marg.) is enmity against God;" ^^ enmity,*^
which implies a hatred deeply seated, irreconcilable
with subjection to the law of God, so long as it governs
the heart and mind ; for " it is not subject," &c.

Eph. ii. 15. — " Having abolished in his flesh the
enmity ;" ver. 16, " having slain the enmity thereby"
(marg., "in himself.")

Many of the bitterest enemies of Israel were de-
scended from near relations, — the Edomites, Am-
monites, Amalekites, IshmaeHtes, &c. ; see such a
group in Ps. Ixxxiii. 6 — 8.

Tobiah, one of the chief opposers of the building
the wall of Jerusalem, was himself an Ammonite of
the mixed race — half Sodom, half Lot. He was
" allied " to EHashib, the high priest, Neh. xiii. 4 ;
and his son was married into a godly Jewish family,
VL 18 ; yet all his sympathies were against Israel, —
he was in league with Sanballat, iv. 3, 7, 8 ; vi. 1.

Christ, Enmity against. — See Rejection of Christ,

The enmity of the Jews against Christ is marked
as a growing enmity, — first murmuring, then speaking,
and laying in wait to entrap His words, then consult-
ing together to put Him to death, then with unfeel-
ing insult and cruel mockery "killing the Prince of
Life."

John XV. 25. — " They hated me without a cause,"
cf.vii. 19; x. 32.

John iii. 20. — Hating the light.

John vii. 7. — Hating reproof, Luke xvi. 14; xx. 19.

Luke xix. 14. — "His citizens hated him, . . say-
ing, We will not have this man to reign over us."

John ix. 22; vii. 13; xiL 42.

110 SCEIPTURE ITSELF THE ILLUSTRATOB.

Even Christ's miracles of mercy were often the
occasion of bitter hatred against Him, as in —

John v., healing the impotent man ^t the pool of
Bethesda, was made the occasion of opposition at the
time^ ver. 10, 16, 18; and a long while after, vii.
14—23.

John ix., curing the blind man, ver. 16, 22.

John xi., raising Lazarus from the dead, ver.
46—48, 53, 57; and see xiL 10, 11.

ENVY.***

Is " as rottenness in the hones,''* Prov. xiv. 30.

What rust is to iron, and mildew is to com, and the moth is
to the cloth it breeds in, that is envy to the unhappy heart in
which it dweUs. It is " the deadly nightshade," which produces
nothing but rank poison ; *^ the poisonful herb," which spreads
nothing but death. See what an apostle says, James iii. 16.

A fire, Ps. xxxvii. 1 ; Heb., *^ inflame not thyself."
The evil eye, Prov. xxiii. 6; xxviii 22; Matt. vi.
23; XX. 15.

" Envy is the devil's evil eye, as hypocrisy is the devil's cloven
foot ;*' see 1 Sam. xviii. 9, **Saul eyed David."

How soon envy rose in the worid.

** The first instances that we have of sin are Adam's pride and
Gain's envy. The first man was undone by pride, and the second
debauched by envy. The whole world, though otherwise emp^
of men, could not contain two brothers, when one was envied.
Pride gave us the first merit of death, and envy the first insia/nce
of it ; the one was the mother, the other the midwife, of human
ruin." — Mcmton.

The folly of envy, see 1 Cor. xiL 15 — 23.

The foot envying the hand, or the ear envying the eye.

Freedom from envy. — It is beautiful to observe how
some eminent saints have been marked by freedom
from envy, as Moses, Num. xi 27 — 29 ; Samuel,
2 Sam, XV. 11, 35; Jonathan, 1 Sam. xxiii 17, 18;

SCBIPTIIRE ITSELF THE ILLUSTRATOR. Ill

John the Baptist, John iiL 30 ; Peter, 2 Pet. iii. 15,
16; Paul, PhiL L 15—18; the Apostles, GaL L 23,
24.

It is one mark of angelic perfection, frequently-
noticeable in their ministrations to the "heirs of
salvation."

EXPEDIENCE Carnal.*

It should well be considered, how often we find
carnal expedience followed with disastrous results,
especially in the histories of godly persons.

Abraham twice tried to induce Sarah to equivocate,
Gren. xii. 10 — 13; xx. 5 ; and brought upon himself
thereby the rebuke of a heathen king, and might, but
for the Lord's intervention, have been involved in
serious disaster.

Sarah tried to hasten the fulfilment of the promise
of a child, by persuading Abraham to take Hagar,
Gen. xvi. 2. It brought upon her Hagar-s contempt,
and ultimately led to Hagar's flight, besides bringing
trouble between herself and her husband.

Rebehah and Jacob, Gen. xxvii. — How cunning was
the plot Eebekah laid to obtain the blessing for Jacob,
by deceit, to which Jacob consented! Her deceit
ended in the hatred of Esau, in Jacob's being an exile
for twenty years ; and Eebekah never saw her favourite
son again, after he left his father's house.

Aaron, in the matter of the golden calf, Exod.
xxxii., when he asked for the golden earrings of the
people to be brought to him. Some think it was in
the hope that, by this expedient (which, perhaps,
he imagined they would be unwiUing to comply with),
he should check them from proceeding to further evil
If so, his carnal policy signally failed.

Giheonites, Joshua ix.

Ahab's attempt, by disguising himself, to escape

112 SCRIPTUKE ITSELF THE ILLITSTRATOR.

the judgment threatened by l^Ticaiah, only exposed
Jehoshaphat's life to danger, and failed to preserve
his own, 1 Kings xxiL 30 — 37.

Jeroboam. — God promised, when He raised Jero-
boam to the throne, to make his throne as secure as
David's, on condition of Jeroboam's obedience, 1 Kings
XL 38. But Jeroboam, not trusting Grod, thought he
would secure it better by his own crafty policy.
Thus "wise to do evil, but to do good having no know-
ledge," he and his family were soon cut off, 1 Kings
XV. 29, and his name branded with perpetuaJ infamy,
2 Kings X. 31 ; xiii 6 ; xiv. 24 ; xvii 22.

Jehoshaphaty by marrying his son Jehoram to
Athaliah, daughter of Ahab, it seems likely Jehosha-

Jhat hoped to unite the two kingdoms of Israel and
udah, or, at least, make a durable peace. The ex-
pedient failed, 2 Kings viii 16 — 18.

JezebeVs plot to procure Naboth's vineyard by his
death, brought the just retribution of her own death,

1 Kings xxL 23 ; 2 Kings ix. 36.

HezekiaKs paying a bribe to the king of Assyria
only impoverished himself, and was of no avail,

2 Kings xviii 14 — 17.

Caiaphas, in condemning our Lord, sacrificed justice
to expediency. His hope was, by this stroke of policy,
to turn aside the ruin of his country by the Romans,
John xi 49, 60. The result was, to bring the very
ruin he sought to avert.

Pilate, by scourging Christ, hoped to pacify the
Jews, and wash his hands from the blood of an inno-
cent man, John xix. 1.

St, Paul — It is the opinion of many that St.
Paul acted too much from expediency, in Acts xxi
18 — 26. Certainly the result, so far from being
what he desired, was the occasion of his predicted
sufferings.

SCREPTUKE ITSELF THE ILLUSTRATOR. 113

EXPERIENCE, PERSONAL, The Believer's.**
— See Ajppropriatum — Faith.

Is EXPRESSED in vaiious ways —

Trying, — The Lord Jesus is the foundation-stone,
precious and " tried " — ^tried by the experience of the
saints of all ages, Isa. xxviii. 16. " The words of the
Lord are pure words," like "silver tried" in the crucible,
"purified seven times," Ps. xii. 6. The gospel of
God's grace is like " gold tried in the fire," Rev. iii.
18. The saints find God's promises always true, and
God's judgments always right.

Provimg, by personal realisation and heart experi-
ences, Eccles. vii 23 ; John iv. 42 ; Rom. xiL 2 ;
Eph. V. 10.

Seeing — a step beyond "the hearing of the ear,"
Job xlii. 5 ; Ps. bdii 2 ; xlviiL 8 ; 1 John i. 1.

Tasting — the relish and sweet savour of spiritual
blessings, Ps. xxxiv. 8 ; Heb. vi 4 ; 1 Pet. ii. 3.

Exercised in discerning, Heb. v. 4 ; xii 11.

Learning — PhiL iv. 11, "I have learned" (literally,
being initiated, as certain persons were, anciently,
into the secrets of the heathen mysteries).

Knowing — "I know" — "we know," &c., the em-
phatic utterance of assured belief, which occurs so
frequently. Job xix. 25 ; 2 Tim. i. 12 ; 2 Cor. v. 1 ;
Gal. iv. 9; 1 John iv 6, 16; Heb. x 34; Pha i. 9;
Col. i. 6, &c.

^ By tracing these and similar words in the Cone,
much light may be thrown upon the important sub-
ject of the saints' assurance and confidence of faith.

The REMEMBRANCE OF THE PAST.

The Book of Psalms owes to this much of its spiri-
tual value. It is a record of the heart experiences of
many tried saints, who themselves learnt wisdom
from their deep trials of faith and patience.

GaL il 13. — ^When, through Peter's error, Bam^r

114 SCRIPTUEE ITSELF THE ILLUSTRATOR.

bas was " carried away." Some writers have thought
that in the transition Peter makes in 1 Pet. ii.
18 — 24, the remembrance may have crossed his
mind of the servants in the hall, before whom he
quailed !

What has the Lord done for meI »
Mark, on reading the Psalms, how at times the
psalmists pass from what the Lord does for men in
general, to what He has done for them personally.
See Ps. iv. 3. — " The Lord hath set apart the godly
for Himself: the Lord will hear when / call unto
Him ; " cxvi 6 — " The Lord preserveth the simple :
I . . . . mg."

Ps. xxxvii. — a psalm of experience — ^the testimony
of an old man's faith. See ver. 25, 35 — 40.

John iv. 39 — 42. — Samaritan testimony,

"Come — see," was the woman's testimony, when she had
herself seen and heard. **Now we believe," was the neigh-
hours' testimony, on the same ground of their own experience.

Eom. V. 4. — "Patience worketh experience;"
rather, the grateful approval of our faith and trust.

Heb. V. 13. — "Unskilful" — "hath no experience"
(marg.)

There is generally a close connexion between these two ;
where there is little or no experience, we look in vain for much
skilfuhiess in the word of righteousness.

aS'^. PauVs frequent references to his conversion and
previous life are a standing testimony to the depth of
his convictions; whilst the tone and style of his
epistles show how deeply he had learnt by experi-
ence in himself to comfort and counsel others, 2 Cor.
i. 3 — 6 ; Acts xxii. 1 — 21 ; xxvi. 9 — 23; 1 Cor. xv.
8, 9; Gal i 13—24; Phil. iii. 4—11; 1 Tim. i.
2—16.

Si, Peter's Epistles derive an additional force and

SCRIPTUEE ITSELF THE ILLUSTRATOE. 115

beauty if read as the remembrance of Peter's history.
Cf. 2 Pet. ii 1. — "Even denying the Lord that
bought them/' with Peter's own denial ; 2 Pet. iii 17
"led away" — the very word used, Gal. ii 13.

EXTEEMITY, Deliverance in.— See Trial of
Faith,

^^ MaiCs extremity is GocPs opportunity,^*

Gen. xxii. 14. — " Jehovah-jireh:" "In the mount
of the Lord it shall be seen : " or " In the mount the
Lord will provide."

Deut. xYxii 36. — "When He seeth that their
power is gone."

Ps. xii. 1 — 5 ; xxvii 10, 13 ; cvii. 18, 19 ; cxvL
3, 4; cxix. 87; cxxx. 1, &c.

The Book of Psahus is full of expressions of deliyerances ont
of the extremity of danger. See Cone, under such words as
darkness — depths — pit — ^floods — sorrows — death — bowed down ,
&c. Some of these expressions may be regarded as the words
of the Lord Jesus ; and in others, it is generally observable that
the psalms which describe the deepest darkness, end in light.

Isa. YTxiii. 10, after 7 — 9; lix. 16 — 19, after
11 — 15; Ezek. xxxvli 1 — 13.

What representation could be more hopeless than avast num-
ber of dry bones, lying bleached and scattered in an open valley !
Yet from a case so hopeless, will the life of Grod come to Israel ;
and so does it come to every dead and quickened sotd !

Zech. iii 2. — " A brand plucked out of the fire,"
already scorched and barely saved. What can be
nearer destruction %

2 Cor. i. 8, 9. — " Pressed out of measure, above
strength," even to despair !

But there was hope. We reproach our past experience if we
distrust GkKi for the future. He hath ** delivered "—He <' doth
deliver " — ^and " He will yet deliver."

116 SCKIPTUBE ITSELF THE ILLUSTRATOK,

The LIGHTED VALLEY.

Ps. xxiii. 4 is too oommonly confined to the believer's ap-
proach to death. Bnt the expression — "The shadow of death,"
where it occurs elsewhere, more frequently refers to the ex-
tremity of darkness and terror in this world. See Job iii. 3 ;
xxiv. 17 ; xxxiv. 22 ; Ps. xliv. 19 ; cvii. 14, &c ; though also
to the chin darkness of the grave, as in Job x. 21 ; xxxviii. 17.
Ps. xxiii 4, means, There is no darkness so deep, no danger so
extreme, but the Lord can turn darkness into light, Micah
vii. 8.

Examples.

Abraham. — Grod spared Abraham from actually
offering up his treasured child ; but to what an ex-
tremity was he first brought. The knife was uplifted,
and one moment more would have been too late !
But that moment was enough! Gen. xxii. 10 — 12;
Eom. iv. 18.

Israel — How often were they delivered in times
of extremity 1 —

In Egypt, when Pharaoh's cruel edict against the
male children was well-nigh executed; when thgr
were oppressed and crushed to the lowest point be-
fore they left the house of bondage.

In the wilderness, when at times they suffered from
thirst or other trials ; when they were bitten by fiery
serpents ; smitten by the plague ; it was generally in
the extremity of distress that deliverance came ; fre-
quently it was not tiU then that they cried to the
Lord. See Ps. Ixxviii. 34; cvii 6, 13, 19, 28.

In Canaan, many times, as under Hezekiah, when
the Lord interposed in the hour of danger, Isa.
xxxvii 36.

In Babylon, — The very last year of the predicted
seventy came before any signs of deliverance appeared,
Dan. ix. 1, 2 ; and meantime the crafty design of
Haman had almost extirpated the whole nation. The
gallows was erected for pious Mordecai before the
Lord interposed to break the snare.

SCRIPTURE ITSELF THE ILLUSTRATOR. 117

In the time of Jacobus troubUy still to come, Jer. xxx.
7; Dan, xii. 1, before the advent, when suflTerings
unparalleled shall befall Israel, " he shall yet be saved
out of it."

The Lord Jesus. — It is particularly observable
how frequently the Lord manifested His mighty
power in cases of the greatest extremity ; as in many
of His miracles, when other means had been tried
without avail, Luke viii. 43, 48; when death had
already seized its prey, Luke viiL 49, 50 ; vii 12, 15;
John xi. 39, 43 ; as when He came to the disciples
in the storm at sea, in "the fourth watch of the
night," Matt. xiv. 25, when their ship was already
full, and they were in jeopardy ; and in other cases.

FAITH.*** — See Appropriation — Experiefnce —
Trust.

The Greek word for faith is derived from the verb
meaning to persuade ; passive, to be persuaded — to
believe.

The Hebrew word (from which our word Amen is
derived) originally had the idea of leaning upon, as
on a prop or foundation. So Gesenius renders Isa.
xxviii. 16, "He that buUdeth (upon this foundation)
shall not flee away."

Emblems.

A shield, Eph. vi. 16.

A breasiplahy 1 Thess. v. 8.

A grain of mustard seed, Matt, xvii 20 ; one of the
smallest of seeds, but containing the germ of a full-
sized tree, see Matt. xiii. 32.

The true nature and office of faith are clearly illus-
trated by the many —

Expressions which are used as synonyms.

Faith is repeatedly spoken of as —

Believing, especially by St. John, iu vrlios^ gp^^V

118 SCBIFTUKE ITSELF THE ILLUSTIIATOB.

it occurs about eighty times ; as receiving testimony —
being persuaded — fully persuaded — seeing — looking
—coming — apprehending — comprehending — taking
hold — embracing — ^feeding — resting — trusting. — See
Cone, under these and similar words.

Heb. xi. 1 — one of the few definitions given in
Scripture — " Now faith is the confidence of things
hoped for, the evidence of things not seen," {Alford.)
"Theconfident expectation — ^the powerful conviction,"
(Doddridge.) The Greek word for " substance" pro-
perly means a foundation — a prop on which some-
thing can stand and be supported.

Eom. X. 10. — ^Faith is the belief of "the heart.'*
Matt. xvL 8 ; Mark viiL 17. — ^Faith is the trust of
the heart more than the mere intellectual apprehen-
sion.

We may illustrate the nature of faith by the case of Elijah,
1 Kings XYiii. 41, 43 — " Gret thee np,'* said the prophet to Ahab
after his victory, ^'for there is a sound of abundance of rain."
How could Elijah know that 1 That there was no sign in na-
ture, appears from his servant's testimony. The servant said,
when he looked to the horizon, " There is nothing." But the
man of God had " the evidence of things not seen." He had
faith in the promise of Jehovah, and therefore his ears were
open, and he viewed what was coming as if it already had
come.

Historical Illustrations.

The hyssop used to sprinkle the blood of the paschal
lamb, and the blood of the sacrifices, has often been
regarded as an emblem of faith appljdng the bjood of
Christ to the soul.

Laying the hand on the head of the sacrifices was the
appointed sign of the confession of sin ; and no leSB
of the offerer's faith in their transference to the vic-
tim, and the blessings to be obtained by substitu-
tion.

Looking to the brazen serpent — ^the simple means by
trhicb the Israelites were cured. What could be

SCRIPTUKE ITSELF THE ILLUSTEATOR, 119

easier 1 Those who could not walk, could at least
lift up the eye and look !

Chrisfs miracles were frequently wrought after
Christ had first required some evidence of faith;
sometimes to do what seemed impossible ! " Stretch
forth thine hand/' He said to the man whose hand
was withered, Matt. xiL 13. "Gro, show yourselves
to the priests," was His charge to the lepers, Luke
xviL 14, when yet they were still leprous.

St John's Gospel.— Each of the gospels might be
read with profit, as affording illustrations of faith ;
perhaps St John's especially (see John vL), where
the office and work of faith are set forth by so many
figures : coming to Christ — seeing — ^feeding — eating
His flesh and drinking His blood, &c. — ^aU synony-
mous with believing on him. An old writer (Adams)
says, St. John treats in his Gospel especially of faith;
in his Epistles of love ; and in the Eevelation of hope.

The golden thread. — Faith is the golden thread
that runs through the many-linked chain of Chris-
tian graces. The Christian's life is the "life of
faith," as it is written, " The just shall live by faith,**
Eom. i 17 ; GaL iii 11 ; Heb. x. 38. We " stand"
— we "walk" — we " fight" — we "resist" — ^we "over-
come" by faith. The duties and privileges of the
Christian's life derive their energy and vigour from
the energy of faith ; hence we read of " the prayer of
faith;" "the hearing of faith;" "the obedience of
faith;" "the work of faith;" "the unity of the
faith ;" " the joy of faith ;" the " profession of faith;"
the " measure and proportion of faith ;" " the righte-
ousness of faith ;" the " assurance of faith."

The master grace. — Faith may be rightly called
a master grace ; from it the other graces take their
rise. Faith stands first in St. Paul's trinity of graces,
1 Cor. xiiL 13; it is the foundation of St. Peter's

120 SCKIPTURE ITSELF THE ILLUSTKATOR.

spiritual temple, 2 Pet. i 5 — 7 ; it frequently takes
the lead, as in such passages as Rom. v. 1 — 5 ; 1 Thess.
i. 3 ; Heb. x 22 — 24. In our Lord's miracles, though
other graces were seemingly more prominent, it was
faith that drew forth His especial commendation. The
centurion was eminent for his humility; the Syro-
phoenician for her importunity; Bartimseus for his
earnestness. But these were the results. It was
"faith" the Master commended. Faith was the
moving power, and therefore faith received the crown
— " woman, great is thy faith ;" "I have not found
so great faith ;" "Thy faith hath saved thee," &c.

It was a quaint conceit of St. Bernard to compare religion to
a vine, whereof faith is the root, virtues are the branches, good
works the grapes, and devotion the wine.

The power of faith.

See what faith can do. Even weak faith is able to
remove " mountains," Matt. xvii. 20 ; and to plant in
the sea uprooted trees, Luke xvii. 6. See what str(mg
faith is — in Abraham, Rom. iv. 19 — 22 ; in Stephen,
" full of faith and power ;" in the noble heroes of
Heb. xi. Christ imputes a kind of omnipotence to
faith, Mark ix. 23. — See Trial of Faith,

The difference between weak faith and strong faith is well
expressed in the contrast between our two English words, so
closely allied in derivation to the common word faiths (2t/fidenoe
and confidence.

Faith not alone.

James ii. 17. — " Faith without works is dead."

1 Cor. xiii. 2. — " Faith without charity is vain."

" YE of LITTLE FAITH."

This gentle rebuke of our Lord occurs four times
in St. Matthew's Gospel — ^vi. 30, viii. 26, xiv. 31,
xvi. 8.

Questions about faith —

"Hast thou faith ?" Rom. xiv. 22 ; " Where is your faith ?"

SCBIPTURE ITSELF THE ILLUSTRATOR. 121

Lnke viii 25 ; ** How is it that ye liave no faith ? " Mark iv. 40 ;
**Do8t thou believe?" John ix. 35; "How can ye believe?"
John V. 44, 47 ; " Do ye now believe ?" John xvi 31 ; " When
the Son of man cometh, shall He find faith on the earth ?"
Luke zviii. 8.

FAITH, Trial of.— See Afflidim, Benefit qf—Diffi-
cvlties — Extremities,

Is liK^ the testing of —

Silver in the fining pot, Prov. xvii. 3.

Gold in the furnace, 1 Pet. i. 7. A beautiful image ;
only in one point there is a most important differ-
ence, — ^gold, though the purest of metals, is not in-
creased in the furnace; but faith, by being tried,
" groweth exceedingly."

Examples.

Noah commanded to build an ark. A strange work,
which had never been done before ; a work of im-
mense difficulty, toil, and patience; exposed to the
ridicule of that unrighteous age ; and then, when the
ark was finished, he was told to enter it, when there
was no sign of the threatened flood ; nor was he told
how long it might be before he was released from
his confinement. What a test of " the obedience of
faith!"

Abraham, of all the early saints, was, perhaps, tried
the most, — so many times, and so severely.

(1.) In the charge to leave his native land and
kindred, and go to a land which the Lord would
show him (it was not said at first,^^ which I will give
thee") Gen. xii 1. No place was named — no dis-
tance mentioned — ^no time of his prospective sojourn
intimated. He was to go forth, " not knowing whither
he went," Heb. xi. 8 ; and he had no inheritance in
it, and no child, Acts vii 5.

(2.) In the promise given of a " seed " which
should inherit the land, when the Gan.aaii\\i& ^^

122 SCRIPTXJEE ITSELF THE ILLUSTRATOR.

then in full possession, Gen. xii 6 ; xiii. 15 ; and he
had no heir (xvi 1) for more than twenty years ; and
both he and Sarah were advanced in years when the
promise was more definitely renewed, G^n. xviii.
10 — 14; Eom. iv. 18 — 21. — See Promises,

(3.) In the strange command, when the promised
seed was given at last, and had grown, to offer him
for a burnt offering in the land of Moriah, Gen. xxii.
1, 2 ; a command apparently contrary to all known
laws of affection, reason, revelation, and against
God's own promise of the seed's inheriting the land.
What trial could well be greater 1

Isaac and Behekah, having no child for twenty years,
Gen. XXV. 20, 21.

Abraham, Isaac, and Jacob. — It is not a little re-
markable that there was a famine in the days of each
of the honoured three, Gen. xii. 10; xxvi 1; xli.
54; xliii. 1. Thus were they not only called to
wander in a strange land, but almost driven from it
by want of sustenance.

Israel, tried by their hard bondage in Egypt, and
their wanderings in the wilderness, and at their en-
trance into Canaan; see Deut. viii. 2, 3. What a
strange command it seemed, Exod. xiv. 15, "Go
forward !" "as if there had been a fleet of transport
ships ready for them to embark in!" So the Lord
tried their faith by leading them about, at times to
places Hke Eephidim, where there was no water,
Exod. xvii 1.

Job, the patriarch, pre-eminent for unparalleled ac-
cumulation of trials, met with almost unexampled
fortitude ; see Job i. 6 — 22 ; ii. 10 ; xiii. 15.

Elijah, the subject of many severe trials of faith.
During the time of famine sent to Cherith (which
means drought, as if it dried up sooner than other
brooks), and when that was dried, ordered to go to
Zarephath, a Gentile city, nearly a hundred miles off,

SCRIPTURE ITSELF THE ILLUSTRATOR. 123

in the very region where Jezebel came from, and
find support there from a widow woman, whose name
and residence were not foretold him. So, afterwards,
through his life.

Philip. — In a later time, what a trial of faith it
cannot but have been to Philip to be called from
Samaria, where his ministrations had been so blessed,
to go forth " towards the south " by a desert road, not
knowing to what it might lead him ! Acts viii. 26.

The Lord Jesus in His miracles was wont frequently
to require some evidence of faith in the person healed,
as when he bid the lepers go and show themselves
to the priests as cleansed, when as yet they were not
cleansed, Luke xvii. 14 ; when He bid the man with
a withered hand, " stretch forth thine hand," Matt.
xii. 13; and commanded the man sick of the palsy to
take up his bed and walk, ix. 6; when He bid
Peter let down the net, after the whole night's
fruitless toil, Luke v. 4, 5 ; when He bid the disciples
give the vast multitude to eat, Mark vi. 37. The
Lord tried the faith of others by apparently seeming
to disregard their cry, as with the woman of Syro-
phoenicia. Matt. xv. 21 — 26; and by the almost
greater trial of suspense and delay, as in the case of
Jairus, Mark v. 22 — 36; and Mary and Martha,
John xi. 5, 6. See also such cases as the nobleman
whose sick son Christ healed by word, without going
down to see him, John iv. 46 — 53.

In aU these examples, and others which might be
adduced, it is most encouraging to remember the
abundant reward which has been given to faith,
which, when tried, has endured the trial. — See James
i. 3,4, 12; IPet. i. 7; iv. 12.

Great faith is frequently tried the most severely.
Just as with the Syrophoenician woman, the greater
her earnestness, the more the Lord seemed to try it.
At first He was silent, then He calls the Jews His

124 SCRIPTURE ITSELF THE ILLUSTRATOR.

" sheep," and says that He was only sent to them ;
then He calls them His children, and the Gentiles
"dogs;" and on the apparent rebuff, the woman
framed her urgent plea, and the power of faith pre-
vailed.

FAITHFULNESS Divine.

Emblems.

A rock, the representation of stability and endur-
ance, Deut. xxxii 4 ; 2 Sam. xxiii 3 ; Ps. xcii 15.

A shield or hucJdery Ps. xci 4 ; xviii 30.

The rainbow, the " faithful witness in heaven," Ps.
Ixxxix. 37.

Very blessed a^urances are given us of the Divine
faithfulness. It is —

Firmer than the strong motmtains, Isa. liv. 10 ; more
fixed than the sun and moon and ordinances of heaven,
Jer. xxxi. 35, 36 ; of day and night, xxxiii. 20, 21, 25,
26 ; than the very existence of the heaven above and
earth beneath, with them that dwell therein, Isa. IL
6 ; Matt. v. 18 ; . . . more certain than any earthly
parents' love, Isa. xlix. 15, 16 ; reaching to the clouds,
Ps. Ivii. 10.

The God of truth, Ps. xxxi. 5 ; Isa. Ixv. 16 ; see
Cone. Faithful, Isa. xlix. 7; 1 Cor. i. 9; x 13;
1 Pet. iv. 19. How different to the undependable-
ness of man! Num. xxiii. 19.

The Lord Jesus " the way and the truth," John
xiv. 6; "faithful and true," Eev. xix. 11; "the
faithful and true witness," i 5; iii 14; "the Amen,"
iii 14; "the surety (guarantee) of a better testa-
ment," Heb. vii. 19, 22; compassed with faithful-
ness as a " girdle," Isa. xi. 5.

The Lord's oath. — What stronger asseveration
than this could be given of Divine faithfulness?

SCRIPTXTEE ITSELF THE ILLUSTRATOR. 125

" The Lord hath sworn, and will not repent," Ps. ex.
4 ; Deut. vii. 8 ; ix. 5 ; Ps. cxxxiL 11 ; Isa. xxxi 2 ;
and howl By what can God sweari "Because He
could swear by no greater, He sware by Himself,"
Heb. vi. 13; see Gen. xxii. 16; Isa. xlv. 23; see
Cone, under "As I live;" "He hath sworn by His
holiness" (the essential attribute, which is the founda-
tion of the covenant, Ps. Ixxxix. 34, 35) ; by " His
right hand," Isa. Ixii. 8 ; by " His great name," Jer.
xliv. 26; by "the excellency of Jacob" (probably the
Temple), Amos viii. 7; "in truth," Ps. cxxxL 11; "in
His wrath," Heb. iii 11.

The Lord's faithful remembrance. — "The
Lord remembered " Noah, Gen. viii. 1 ; Sarah, xxL 1 ;
Abraham, xix. 29; His covenant with Abraham,
Isaac, and Jacob, Exod. ii. 24 ; vi. 5 ; Ps. cv. 8, 42 ;
cvi. 45; Luke i. 54. What a contrast to the for-
getfulness of man ! The chief butler forgot Joseph,
Gen. xL 23; Ahasuerus forgot Mordecai, Esther vi
3 ; the delivered city forgot the wise man, Eccles. ix.
15 ; God cannot and ^nll not forget, Heb. vi. 10 ; He
vnSa perform His wordy Gen. xxvi. 3 ; Joshua xxiii 14,
15 ; Ps. cxi. 5 ; Micah vii. 20, &c.

Never leaving^ forsaUngy nor forgetting^ Gen. xxviii
15 ; Deut. iv. 7, 31 ; 1 Sam. xii. 22 ; 1 Chron. xxviii
20 ; Ps. xciv. 14 ; Isa. xliv. 21 ; xlix. 7.

Ps. Ixxxix. — A psalm testifying to the faithfulness
of God. Fourteen references occur of this at ver. 1,
2, 3, 4, 5, 8, 16, 24, 28, 33, 34, 35, 37, 49.

Isa. Iv. 3. — " The sure mercies of David." "Sure,"
— not always swift, but ever " sure."

1 Kings vii 21. — The two pillars in Solomon's
temple — Boaz (in Him is strength), and Jachin (He
will establish) were probably meant as symbols, that
the coimsels and purposes of God are faithfulness and
truth.

126 SCRIPTUEE ITSELF THE ILLUSTRATOR.

Ps. cxix. 89. — "For ever, Lord, thy word is settled
in heaven."

Luther had this text written in charcoal upon the walls of his
chamber, and embroidered on the dress of his servants.

Ps. cxix. 160. — " Thy word is true from the begin-
ning."

Dr. A. Clarke would translate this, '^tme from the first
word."

Rom. XL 29. — " The gifts and calling of Qod are
without repentance."

'* God may will a change," as the old writers say, '* but He
can never change His wiU."

2 Tim. ii. 19. — "Nevertheless, the foundation of
God standeth sure."

Amidst all the upheavings of a restless world, and all the
errors of a distracted Church, the rock of truth remains stead-
fast for ever. The notions of men are constantly changing; the
founders of systems pass away ; but ** the foundation of Grod
standeth sure. " The truth — ^the word — ^the promises — ^the cove-
nant — of an unchanging God, are as sure as He is faithfuL

FAMILY RELIGION.*

There are few families of whom we read in Scrip-
ture, in which every member was really godly. There
was the family of Amram and Jochebed (including
Moses, Aaron, and Miriam); and the happy home
of Bethany, where Mary, Martha, and Lazarus lived ;
and we read also of Zacharias and Elizabeth, who
" were both righteous," Luke i 6 ; and of Mary, with
John Mark, in Jerusalem, Acts xii. 12; besides whole
households who believed — as the nobleman's at Caper-
naum, John ix. 63 ; and the jailer at Philippi, Acts
xvi 34. Yet these are but few.

Gen. xxxvii. 9.
What a beautiful picture — in a dream — of what a family

SCSIPTrSE ITSELF THE ILLUSTBATOS. 127

should be! T1» £itlKr m tlie nm, foH of lieAvenhr lieht, and
liglitmg an aboot Um ; themodier as tibe moon, shmingcvit in
her fanAaBd** ahanarr, reilmg to hmi, when be is in his |]Jace :
the children, aa stan c€ h^ck, or rather as a heayen, foU of

Gen. xir. 14 (mug.) ; xviL 26, 27 ; xviii 19. — Ah-
raham, the godlj head of a well-ordeied and instructed
household.

Joshua xziT. 15. — ^The noble resolre of one resolred
to resist the power of eril example and popular cus-
tom.

2 Sam. tL 20. — David, no less a great ruler than a
godly master.

Exod- xiL 4, 26. — ^The ordinance of the Passover
was especially a family ordinance.

See Deut. xvL 4. — " In all thy coasts." . Does not
this mean that those who could not go with their
sacrifices to the tabernacle, should still have the sym-
bols of repentance in their own homes ?

See also Deut. vL 6 — 9 ; Exod. xiL 26, 27 ; xiii.
8, 14; Joshua iv. 6; Ps. Ixxviii 6. — The Divine
appointment of family instruction.

Jer. xxxL 1. — The Lord's promise to all "the
families of Israel"

Ps. cL — Sometimes called the householder's Psalm.
Bishop Ridley used often to read it in his family.

Mark v. 18, 19. — ^What an important lesson our
Lord taught here — that we are not to allow personal
wishes, if even of a spiritual kind, to be preferred
before a holy zeal for home and social usefulness.

Acts XVL 15, 33—40.

It has been remarked, that the Philippian Church (which
was a kind of typical church) gives the first recorded instance of
whole families being gathered into the fold. Lydia, and her
household — ^the jailer, and all belonging to him---«ll were bap-
tized. Henceforth family religion became the starting-point of
the foundation of churches. ''The church in the house of
Philemon grows into the church of Colosse ; the church in the

128 SCRIPTURE ITSELF THE ILLUSTRATOR.

house of Nymphas became the church of Laodicea ; the church
in the house of Aquila and Priscilla loses itself in the churches
of Ephesus and Borne." — lAghtfoot on PhUippians.

It is worthy of note, how little is known of the
family relations of the Apostles I Most of them were
apparently unmarried, or at least childless men: a
father, mother, and mother-in-law, are referred to,
but no son, or daughter, or other relation. Doubt-
less this was tenderly designed by our Lord, that
their disciple-life might be purely personal, and incur
no risk of neglecting family duties, and that the
danger of nepotism might be the more surely ex-
cluded.

Contrast with the beneficial effects of family
piety, (a.) The zeal of the wicked for evil ; see Jer.
vii. 18, — father — mother — children — all busy for the
" queen of heaven." (/3.) The thoughts lost spirits
are represented in the parable, Luke xvL 27, 28, as
having beyond this world.

FATHER.*— See Adoption.

It is interesting to trace the connection between the idea of a
father, and king, or ruler, existing from the earliest times : —
Abiindechj the title of the kings of Gerar, means my father —
king (as Padishah has the same meaning now among the Per-
sians, and Atalik (father) is the title still used by the kings of
Bokhara). Abreck, the salutation addressed to Joseph, may
mean Tender Fathery Gen. xli. 43 (marg.) Cf. xlv. 8, "a father
and a ruler."

Hebrew names.

Abiah — Abijah — Abiel — Eliab — Joab — aU mean, whose
father is God, or Jehovah ; names no doubt devoutly given, in
acknowledgment of God's providential kindness, or in hope of
the manifold and spiritual blessings of Bis family and church.

God's Fatherhood.

The full meaning of God's Fatherhood was not
brought out in Old Testament times, as we under-

SCEIPTURE ITSELF THE ILLUSTRATOR. 129

stand it now ; though it was known and recognised
by pious saints. S6e 1 Chron. xxix. 10 ; Ps. ciii. 13 ;
Isa. 1x111. 16, — rather nationally than personally.

The Gospel of St. John is the Gospel which
speaks most of God as the "Father." It contains
about one hundred references, with many varieties of
expression. See Cone.

" The Father of mercies," 2 Cor. i. 3 ; " Father
of spirits," Heb. xii. 9 ; " Father of lights," Jas. i. 17 ;
"Father of glory," Eph. i. 17.

"The Father of the Prodigal Son, in our Lord's
beautiful parable, gives one of the most touching
portraits of Divine compassion and forbearance, Luke
XV. 11—32.

Gen. xxxi. 5.

Though it may be painf ul to find a father's countenance change
frmti lis, yet what is it, if we have the God of our fathers vnJth
us ? Bom. viii 31.

Eph. iii. 15. — "Of whom the whole family in
heaven and earth is named."

Some refer this to Christ, but more generally it is referred to
the Father. Grod's ownership over the Church is involved in its
being named from Him. To give a name to a person or a place
denotes lordship over it, or interest in it : as a father gives his
own name to a child ; a husband to a wife ; a conqaeror to a
conquered city.

The Lord Jesus.

How touching is the endearing manner in which
the Lord Jesus always referred to the Father, espe-
cially as recorded in the Gospel of St. John. It has
been observed, that in John xvii., when Christ spoke
of Himself, He simply used the address " Father"
(ver. 1, 5) ; but when He spoke of the mystery of
Divine grace as regards mankind. He says " Holy Fa-
ther" (ver. 11); "Eighteous Father" (ver. 25.)

In the sermon on the Moimt there are six^OkTi x^-

130 SCRIPTUEE ITSELF THE ILLUSTRATOR.

ferences to the Father, revealing Him in different
views of tenderness and glory : the object of be-
lievers' worship — ^the pattern for their imitation —
the observer of their ways — ^the rewarder of their
obedience.

Our Lord's first and last recorded words bespoke
His relationship to the Father : "Wist ye not, that I
must be about my Father's business?" Luke ii. 49;
" Father, into thy hands I commend my spirit," Luke
xxiii. 46.

FEAE Godly.*

One of the expressive words used chiefly in the Old
Testament, denoting reverential love. It is used
about three hundred times in the Old Testament,
and about thirty times in the New Testament. " The
fear of the Lord" occurs about thirty-three times. —
See Cone.

The " Fear nots^^ of Scripture — a list of the most
gracious encouragements, stretching from Genesis to
Revelation, nearly eighty in number, containing as-
surances of Divine help in times of human weakness.

" The fear of the Lord is the beginning of wisdom^
Four times we find this s.entiment repeated : Job
xxviii. 28 ; Ps. cxi. 10 ; Prov. i. 7, ix. 10. In Prov.
i. 7 the marginal reading is " the principal part" (of
wisdom.) Solomon still more fully expresses this,
in another place, as his judgment, after he had tried
the whole round of pleasure, Eccles. xii. 13 : "Fear
God, and keep his commandments; for this is the
whole duty of man:" or rather (for the word " duty"
is only supplied) " this is the whole of man" — the
full ideal of a perfect man, for present happiness and
future safety.

FEAR Slavish. — See Conscience,

scriptuke itself the illustrator. 131

Illustrations.

Faintheartedness^ Lev. xxvi 36; as in Gideon's
troops, Judges vii. 3 ; cf. Deut. xx. 8 ; a trembling
heart, Deut. xxviii 65 ; like Saul, 1 Sam. xxviiL 5 ;
Felix, Acts xxiv. 25 ; a melting heart, Joshua v. 1,
viL 5.

Terrified at the sound of a shaken leaf Lev. xxvi 36 ;
as with " a dreadful sound" in the ears. Job xv. 21
(" a sound of fears," marg.) ; " as the trees of the
wood are moved with the wind," Isa. vii. 2.

Flying, as from the sword. Lev. xxvi. 36 ; when no
man pursueth, Prov. xxviii. 1 ; Lev. xxvi. 17, 36.

Turning pale with terror, as the word "perish"
means literally. Acts xiii. 41. d^avlaertrey see Bengel:
(others make it to disappear — to hide themselves in
dismay.)

The spirit of slaves — of bondage and fear, Rom. viii.
15 ; the fear that " hath torment," 1 John iv. 18.

See Cone, under fear— afraid— affrighted— trem-
bling — terrified, &c.

Adam, Gen. iii. 10 : " I was afraid" — one of the
first results of the fall

Magor-missabih, Jer. xx. 3, 4. " Fear round about "
(margin.) The fear with which Pashur thought to
alarm Jeremiah, recoiling upon himself.

Death — " the king of terrors," Job xviii. 14.

FEEDING UPON Christ— upon the word — and
spiritual blessings.

Historic symbols.

The tree of life — A beautiful figure found in several
of the dispensations; originally in the sacramental
tree in Eden, Gen. ii. 9, iii. 22 ; ultimately in paradise
restored, Rev. xxii. 2. EzekieFs trees (chap, xlvii.
12) are probably also symbolical — ^the fruit for meat,'

M

132 SCEIPTUKE ITSELF THE ILLUSTRATOR.

and the leaf for medicine, representing the full pro-
visions of God's love.

The paschal lamb — Provided not only for sacrifice,
but for feasting, Exod. xiL 8. life is not only given
through Christ, but maintained by feeding upon Him,
1 Cor. V. 7, 8.

The manna — That wonderful food ; " spiritual meat,"
1 Cor. X. 3 j "angels' food" (bread of the mighty,
marg.), Ps. IxxviiL 25; which Grod "rained down
from heaven," Exod. xvi 4 — a striking type of the
inexhaustible store of grace and mercy that comes
through Christ. It is computed that to provide the
vast camp of Israel with daily food, it would require
15,000,000 lbs. of manna every week ! But this God
gave for forty years, and it never failed ! Oh ! the
fulness of Christ. He that sent the manna is the
manna that He sent — " the hidden manna," Eev.
iL 17.

The shewbread (literally, bread of the presence),
Lev. xxiv. 5 — 9 ; called " the continual bread," Num.
iv. 7 — ^twelve loaves of fine flour presented before
the Lord every Sabbath, and placed on the table, and
sprinkled with frankincense, designed to represent
Christ, the bread of life.

The different offerings appointed to be eaten by the
priests and offerers represent the same truth.

Emblems taken from ordinary life —

Bread — The Lord Jesus is " the bread of God " —
"the true bread" — "the bread of life" — " the bread
from heaven," John vi. 32, 33, 35, 48, 60, 51, 58.
Bom at Bethlehem (which means "the house of
bread") ; like the good com, bruised and broken ; and
" fine flour," baked, He gave His flesh for the life of
the world. An old writer well says, of ojir need of
Him, " Without bread there is no feast ; with bread,
there need be no famine."

fFater " and wine," fresh and free — ^fructifying and

SCRIPTURE ITSELF THE ILLUSTRATOR. 133

reviving — a figure of the sweet ordinances of spiritual
blessing, Ps. xxiii. 2 ; and of Christ Himself and His
Spirit, John iv. 10, 14.

Wine — " that maketh glad the heart of man," Ps.
civ. 15 — ^is symboUcally used by Christ for the bless-
ings of His kingdom, Cant. v. 1 ; cf. Christ's first
miracle, John iL 8 — 10 ; and His last supper. Matt.
xxvi 27 — 29. Christ is the true Vine, John xv. 1.

MUk — The simplest food for babes, Heb. v. 12; yet
the token of wealth and rich abundance, Isa. Iv. 1,
Ix. 16 j the emblem of the sweet nourishment of the
Divine Word, 1 Pet. iL 3.

Honey — ^The emblem of sweetness. Judges xiv. 18 ;
Isa. Iv. 1 ; Ps. xix. 10, cxix. 103.

Marrow and fatness^ Ps. xxxvi. 8, Ixiii 5; Isa.
XXV. 6.

Fruit — ^Representing the sweetness and variety of
gospel blessings through Christ, see Cant, through-
out.

The gospel feast — "The wedding banquet" —
the "great supper," Matt. xxiL 1 — 14; Luke xiv.
16—24.

Cf. Wisdom's feast, Prov. ix. 1 — 5; the Bride-
groom's call, Cant. v. 1 ; the Lord's Supper — the feast
of commemoration, communion, and love, 1 Cor. x.
16, 17; XL 23— 26.

It is also represented figuratively how believers
RECEIVE these gospel blessings.

They eat and drink of Christ's bounty, Isa. Iv. 1, 2;
John vi. 48 — 58. They taste the Lord's goodness,
Ps. xxxiv. 8 ; 1 Pet. ii. 3. Thej feed (Christ's sheep)
in the peaceful pastures, Ps. xxiii 2; Isa. xl. 11.
They sit down as Christ's guests in His banqueting-
house, Cant, ii 4. They are "satisfied," "abund-
antly satisfied," with the fatness of the Lord's house,
while they " drink of the river of His pleasure," Ps.
xxxvi 8 ; Ixiii 5,

134 SCRIPTUBE ITSELF THE ILLUSTBATOE.

" Blessed are they which do hunger and thirst after
righteousness," Matt. r. 6. It was said in Egypt,
" Go unto Joseph : " when there was famine in the
land, there was com stored up by him, and he had
the keys ! Let every Christless man read Isa. Iv. 2 ;
Luke XV. 17.

Contrast with this spiritual provision, the portion
of the carnal and ungodly. They feed on wind, and
follow the east wind, like Ephraim, Hosea xii. 1 ; on
husks, as the prodigal was fain to do, Luke xv. ; on
ashes, Isa. xliv. 20. — See Vanity.

FOLLY.**

Illustrations.

The ostrich, Job xxxix. 13 — 17, "deprived" of the
natural "wisdom" given to most other of God's
dumb creatures.

Sheep, prone to stray, without knowing where,
often to their own hurt, yet unable to find the way
back, Ps. cxix. 176 ; Isa. liii. 6 ; Luke xv. 4, 5.

A silly dove, without heart (or understanding),
Hosea vii. 11.

The Hebrew word for fool, — Nabal—]& derived
from a root, meaning to be dry- withered— shri-
velled.

The Greek word, a*w/>^, Matt. v. 22, means that
which is unsavoury (so it is applied by our Lord,
Matt. V. 13, to insipid salt). It is the word used of
the foolish builder. Matt. vii. 16, 17; and by St.
Paul of the heart in Eom. i. 22 ; and of foolish
talkers, Eph. v. 4.

Two PROPER NAMES may well stand for two classes
of mankind, both alike foolish —

Nahal — one whose name means " fool," and whose
character was like his name, 1 Sam. xxv. 25.

Ahithophel — one who was pre-eminently esteemed

SCKIPTUKE ITSELF THE ILLUSTRATOR. 135

for sagacity and wisdom, 2 Sam. xvi 23. Yet the
word Ahithophel means " the brother of foolishness."
Is this not an illustration of Job xxxii 9; 1 Cor.
iii 20?

Israel, the wise-foolish-people, Jer. iv. 22. Cf.
Eom. xvi. 19.

The root of folly (as of wisdom) is described in
Scripture as deep-seated in the heart, Ps. xiv. 1 ;
Prov. xii. 23; proceeding from within, Mark vii.
21, 22 ; the inheritance of the simple, Prov. xiv. 18.
There is more folly in the heart of man than in the
head. Foolishness stands first in the dark catalogues
of evil, Rom. i. 21 ; Titus iii 3.

The evidence of folly may easily be traced by
looking into the Cone, under the word. In the New
Testament we read of the foolish builder, Matt. vii.
26 ; the foolish virgins, Matt. xxv. '3 ; the ricio fool
(the New Testament Nabal), Luke xii. 16 — 21 ;
foolish talking, Eph. v. 4 ; foolish guestions, 2 Tim. ii 23.
Foolish lusts, 1 Tim. vL 9, &c.

Solomon, the wisest of men, wrote most upon
folly. The Book of Proverbs traces it in its countless
forms — of thought, xxiv. 9 ; and word, xv. 2 ; and
deed, x. 23; its blind infatuation, L 17; its incor-
rigible persistency, xxvi 11 ; xxvii. 22; its desperate
foolishness, xiv. 24; its grievous wickedness, xiii. 19;
xiv. 9. The Book of Ecclesiastes speaks of it again
and again as infatuated madness, i 17; ii. 12; vii.
25.

FRUITFULNESS.**— See Usefulness— Zeal

(Contrast Barrenness,)

Emblems.

A vineyard, — The Church is compared to a vine-
yard, where both the vineyard and the vine are types

136 SCRIPTURE ITSELF THE ILLUSTRATOR.

of fruitfulness, Ps. Ixxx. 15; Isa. v. 1 — 7; Hosea
xiv. 7 ; John xv. 1 — 8.

A garden, Cant. iv. 12 — 15; Isa. Iviii. 11. — "A
garden enclosed '* — " a little spot enclosed by grace "
-the emblem of beauty-fra^ce-fruitfulnlss.

Trt&s of righteousness. — Believers are compared to
fruitful trees : — ^The apple (or citron) for beauty and
variety, Cant. ii. 3 ; the vine, for luxuriance and rich-
ness of fruit, Ps. Ixxx. 8 — 11 ; Cant, ii 15; Jer. ii.
21 ; Hosea xiv. 7 ; ih& fig for sweetness, Cant. ii. 13 ;
Luke xiii. 6 ; the olive for fatness, Hosea xiv. 6 ; Rom.
xi. 24; the^a/m for usefulness, Ps. xcii 12.

Fruits in their season. — It is interesting to mark in
the Canticles, how the rich variety of the Church's
fruitfulness is set forth by the trees of the garden,
each ripe in its own season. Here are "tender
grapes" for the spring, iL 13; spices aud pleasant
fruits for summer, iv. 13, 14; and nuts for autumn,
vi. 11.

The fruits Christians bear are not in every case, and at all
time?, the same. The plant of prosperity stands in the garden,
and yields the rich fruit of thankfulness, whilst adversity brings
forth sweet patience — suspense gently blossoms into hope — and
service gradually ripens into happiness. But every kind is
beautiful in its season.

Aaroris dress. — The golden bells and pomegranates
at the bottom of the ephod Aaron wore, are supposed
to represent the joyful sound of the gospel of Christ;
also the fruitfulness of the gospel ministry and
spiritual priesthood, Exod. xxviii. 34.

Ephraim. — The word Ephraim means fruitful (pro-
perly, being in the dual form, twofold ; i. e., abound-
ing fruitfulness). See Gen. xli. 62, (marg.) The
prophet Hosea often refers to this, as in ix. 16 ; x. 1 ;
xiii. 15.

The word Ephratah is of kindred derivation —
fruit-hearing. Its use is strikingly significant in Micah

SCRIPTURE ITSELF THE ILLUSTRATOR. 137

V. 2 — "thou Bethlehem Ephratah," the little spot
whence rose the Plant of Renown.

Fruit - bearing. — The figure of fruitfulness,
whether for good or evil, is one of the pregnant
figures especially used by St. Paul. See Cone. In
Phil. L 11 he uses the word describing what a Chris-
tian should be, — like a well-laden fruitful tree, bowing
down and bending beneath the weight of ripe and
mellow fruit — "filled with the fruits of righteous-
ness."

GENTILES.

Emblems.

Dogs, Phil, iii 2 ; Matt. xv. 26.

Wild olive trees, Eom. xi 24.

Chrisfs " other sheep, not of this fold," John x. 16.

Aliens and strangers, Eph. iL 12.

The " little sister, that hath no breasts," Cant. viii. 8.

Eeception into the Church.

Illustrated by —

(a.) Many of our Jjord^s parables, as the transfer of
the Jewish vineyard, Mark xii. 9.

(5.) Peter's vision. Acts x. 10 — 16, 28.

(c.) "7%« middle wall of pa/rtition" hioken down,
Eph. ii. 14, referring probably to the partition wall
in the Jewish temple, on which notices were put up
forbidding Gentiles to enter; which parting-wall is
done away in Christ.

The Abrahamic covenant was designed to in-
clude all true believers, from the very first, especially
as enlarged to Jacob, Gen. xxxv. 11; Rom. iv. 11,
12, 16, 17.

The tabernacle and temple. — It is well worthy
of note how the materials of the tabernacle and tem-
ple were obtained from Gentile sources, — the gold
and silver and fine linen from Egypt ; the cedars of

138 SCRIPTURE ITSELF THE ILLUSTRATOR.

UWn t.^ U^: ^ b^ 60. S,.^ *o.

— See Dedication,

EuTH. — ^Many regard Euth as a figure of the Gen-
tile Church. By marriage with Boaz (which means,
" in Him is strength ") she was united to one who
was a Eedeemer and Eestorer of life. See chap. iv.
15 (marg.)

The genealogy of Christ. — TwoGentile mothers
(Eahab and Ruth) being included in Christ's ancestry,
may intimate the favour He has for the Gentiles as
well as for the Jews.

The godly seed. — Throughout the several dis-
pensations there have been many of God's saints
called from the Gentiles — ^as Melchisedek — Job —
Jethro — Eahab — Naaman — and probably we may
add Caleb (see SmiWs B, D.) — Euth ; besides num-
bers about whom it is difficult to pronounce.

Gentile wives. — It is also observable, how many

Jewish men of note married Gentile wives — as

Joseph, Gen. xli. 45 ; Moses, probably twice, Exod.

ii. 21 ; xii 1 ; Boaz, Euth iv. 13 ; Solomon, 1 Kings
... -

m. 1.

The Lord Jesus. — The Lord's favour towards the
Gentiles, and His tender dealings with them, were
marked in many ways, —

(1.) Some of Christ's most expressive titles exhibit
this,—" The light of the woiM " (" not of the Jews
only"), Luke ii. 32 ; John viiL 12 ; cf. Isa. xlii 6, 7 ;
so also the title of " the corner-stone," Eph. ii. 20 ;
" the desire (or desideratum) of all nations," Haggai
ii. 7.

(2.) Some of Christ's miracles. — ^Matt. viii. 5 — 13
(the centurion's servant); Matt. xv. 21 — 28 (the Syro-
phoenician's daughter); Mark v. 1 — 20 (the Gadarene,
— ^most probably a Gentile).

t

SCRIPTURE ITSELF THE ILLUSTRATOR. 139

^3.) Some of Christ's parables.

[4.) His commendation of the faith of a Grentile,
Matt. viiL 10 ; and of the good Samaritan, Luke x.
30—37.

Christ was honoured at His birth by Gentiles from
the East, Matt, ii 1 — 11 ; and, near His death, by
Gentiles from the West, John xii. 20, 21. The first
acknowledgment of the righteousness of Christ at
His death was made not by a priest nor by a Jew,
but by a Gentile and a soldier, Mark xv. 39.

The gospels of St. Mark and St. Luke were
written especially for Gentile Christians.

Four precious words, properly Jewish, have
gained a common usage alike by Jew and Gentile, —
Abba — Hosanna — Hallelujah — Amen,

GENTLENESS.**— See Kindness— Love— Meek-
ness.

Prov. xL 30. — " He that winneth souls is wise."

Prov. XV. 1. — "A soft answer tumeth away
wrath."

Prov. xvi. 24. — "Pleasant words are as an honey-
comb, sweet to the soul, and health to the bones."

Eccles. X. 4. — " Yielding pacifieth great offences."

Cant. i. 15 ; iv. 1. — "Thou hast doves' eyes."

The Bridegroom's commendation of the Bride, — "doves'
eyes," — gentle — Gloving — and pure.

Micah V. 7. — " The remnant of Jacob shall be in
the midst of many people as a dew from the Lord."

Gently diatiUing the blessing of truth. Cf . Deut. xxxii. 1 ;
Ps. Ixxii. 6.

1 Cor. xiii. 4, 5. — What a beautiful description of
the gentleness and meekness of true charity !

1 Cor. xvi 23, 24.— Of all St. Paul's Epistles,

140 SCRIPTUIIE ITSELF THE ILLUSTRATOR.

1 Corinthians is the most severe; yet how gently
does it close, — with what words of love !

Eph. iv. 15. — "Speaking the truth in love."

Phil. iv. 5. — " Let your moderation (your yielding-
ness) be known unto all men."

James i. 19. — " Slow to wrath."

James iii. 17. — "The wisdom that is from above
is first pure, then peaceable, gentle, and easy to be
entreated."

1 Thess. ii 7, 11. — "We were gentle," — ^with a
nursing mother's tenderness, and a fatlier's care.

1 Pet. iii 8. — " Be pitiful, be courteous."

Jude 22. — Of some have compassion.

Matt. xiL 19, 20. — The Lord Jesus our example.

GIFTS.*

Luke X. 17 — 20. — The abundance of gifts, however
great, can never be compared with the blessedness of
saving grace.

1 Cor. xii. 4 — 11.

(1.) All our gifts are bestowed by Grod. (2.) Our gifts are
various, — the blessed Spirit "dividing to every man severally
as He will." (3.) All are given for "profit," and not for pride.

1 Cor. xii. 31 ; xiii. — The greatest gifts are no-
thing in comparison with love.

Eph. iv. 7.

(1.) Every one has some gifts ; therefore all should be useful
(2.) No one has all gifts ; therefore none should be proud. (3.)
Every one has his gifts, according to the gift of Cliist ; there-
fore all should be content. (4.) Every one's gift is for the
general good ; therefore we should seek the union of the Church.
(6.) All gifts are out of Christ's fulness (ver. 8) ; therefore all
should seek close union and fellowship with Him.

GODLINESS.

What is godliness 1 Conformity to the mind and

SCRIPTUKE ITSELF THE ILLUSTRATOR. 141

will of God, — having the heart and eye turned to-
wards God. Cf. such expressions as " a good con-
science towards God," 1 Pet. iii 21; "faith to
God-ward," 1 Thess. i 8 ; " trust through Christ to
Grod-ward," 2 Cor. iii. 4 ; " alive unto God," Rom. vi.
11 j see Cone, for references under "to God" — "be-
fore God."

See also in Cone, how reference to God is inter-
woven with holy things. We read of " godly sor-
row " — "godly fear" — "godly sincerity" — "godly
zeal " — " godly men " — " godly edifying " — " the doc-
trine according to godliness " — " the godly seed " —
" godly jealousy," &c.

In one or two passages of the Old Testament, it
is interesting to observe how godliness is allied to
mercy. See the marginal reading of Isa. Ivii. 1, and
Micab vii 2.

In the New Testament the word "godliness" is
used very frequently by St. Paul, and by him chiefly
in 1 and 2 Timothy, — ten times in ten chapters.
Was this because they were (with the Epistle to
Titus) probably the last he wrote 1 as if the nearer
he came to the end of his course, the more he viewed
things with reference to God and godliness ?

GOODNESS Divine.

The most general meaning of goodness in Scripture is that of
bounty — kindness. So the word is applied to **a good man,"
Kom. Y. 7 ; i.e., a liberal, beneficent man, — one who is '* a com-
mon good;" a "good" eye, Prov. xxii 9 (marg.); "a good
work," John x. 33 ; "a good land," Deut. viii 7, i. c, fertile
and productive. We read, 2 Chron. xxxii. 32, of Hezekiah
"and his goodness," which is explained in the margin — his
** kindness." In like manner we must understand the expres-
sion when applied to Grod. Our English word God — ^it is fami-
liar to most persons — ^has just this meaniog, Grod, i, e., the good
one.

142 SCEIPTURE ITSELF THE ILLUSTRATOR.

Goodness is ascribed to each person of the Blessed
Trinity.

God the Father, Ps. xxv. 8 ; xxxiv. 8 ; Ixxxv. 6 ;
c. 5 ; cvi. 1 ; cvii 1 ; cxviii. 1, &c. — See Cone, Luke
xii. 32. .

God the Son. — " The good shepherd," John x. 11.

God the Holy Ghost. — Neh. ix. 20 ; Ps. cxliii. 10 ;
of. Matt. viL 11 with Luke xi. 13.

The MANIFESTATION of Divine goodness is set forth
in numberless texts and phrases. We read of —

" The riches of God's goodness. " Eiches" one of
the intensive words of Scripture used especially by
St. Paul ; " the riches of God's goodness, and forbear-
ance, and long-suffering," Bom. ii. 4. (Wickliffe's
translation was "nc^55e5.") "The exceeding riches
of His grace," Eph. i. 7 ; ii. 7 ; riches of " mercy,"
Eph. ii. 4 ; " the unsearchable riches of Christ," iii. 7;
riches " of glory," and " in glory," Kom. ix 23 ; Phil,
iv. 19.

The pleasure of Divine goodness, Eph. i. 5 ; " the
good pleasure of His goodness," — a remarkably in-
tensified expression — " goodness " — " pleasure of
goodness " — and even " good pleasure of goodness,"
2 Thess. i. 11 ; see Cone.

The good will, Rom. xii. 2 ; " the good will of Him
that dwelt in the bush," Deut. xxxiii. 16.

The good hand of God, Ezra viii. 18, 22. See a
striking explanation of the liberal " hand " in 1 Kings
X. 13, where Solomon's "royal bounty" is called in
the margin, " according to the hand of king Solomon,"

The good word of God, 2 Kings xx. 19 ; Jer. xxix.
10 j Heb. vi 5.

The good jpromise, 1 Kings viii. 56.

** The goodness of God comprehends all His attributes. All
the acts of God are nothing else but the effluxes of His good-
ness, distinguished by several names, according to the object it

SCRIPTURE ITSELF THE ILLUSTEATOR. 143

is exercised about. As the sea, though it be one mass of waters,
yet we distinguish it by several names, according to the shores
it washeth and beats upon, as the British and German Ocean,
though it be all one sea." — Chamoch.

Gen. iii. 1. — The first temptation was to cast a
doubt upon the goodness of God.

Exod. xxxiii. 18 ; xiv. 7.

How large a part the Divine goodness bears, in the proclama-
tion of the Divine name !

Ps. Ixxiii. 1. — " Truly God is good to Israel."

The beginning of the psalm probably represents the end of
Asaph's thoughts ; and the blessed repose he found in the midst
of doubt, when he could rest upon thia firm anchorage, — " truly
God is good to Israel ! "

Nahum i. 7.— "The Lord is good."

Following upon " God is jealous and the Lord revengeth,**
Divine justice is not prejudicial to Divine goodness.

GOSPEL.*— See Law and Gospel

The meaning of the Greek word for gospel is well
known — viz., good or glad tidings ; so it is used, Luke
ii. 10, viii. 1 ; Acts xiii. 32 ; Rom. x. 5. Our Saxon
word may mean either God's speech, or plan, or
teaching, or good news.

Many figures may be used as illustrations of the
" good news from a far country," Prov. xxv. 25.

It is grateful, " as cold waters to a thirsty soul,"
Prov. xxv. 25.

It is welcome, as the herald's feet seen coming o*er
the mountains, Isa. Iii. 7; Eom. x. 17.

It is sweet, as the joyfid sound of the jubilee
trumpet, proclaiming liberty and happiness, Ps.
Ixxxix. 15.

The gospel is compared to a glass or mirror, by
which is seen " the glory of the Lord," 2 Cor. iii. 18.

144 SCRIPTURE ITSELF THE ILLUSTRATOR.

To a law — " The law of the Spirit of life in Christ
Jesus," Kom. viii 2.

To a message of mercy " sent," Acts xiiL 26.

Many receive the gospel as a tale that is told to all, rather
than as a message that is sent to them.

GRACK*** — See Inability — Love Divine — Mercy —
Salvation,

The Greek word ordinarily used for grace (xa/^s)
properly means gift, and is so translated, 2 Cor. viii.
4. The word dujpedp, which also stands for grace,
well illustrates the freeness of God's grace in our
salvation ; it is rendered in John xv. 25, " without a
cause;" and in 2 Cor. xL 7, "freely," ie,, without
recompense.

The same idea in Greek belongs alike to the two
words of salvation employed in meeting and at part-
ing — " all hail," Matt, xxviii 9 (xoipeTc), Luke i 28 ;
James i. 1 ; " farewell," 2 Cor. xiii. 1 1 {xoUpere), both
expressing the wish for health, happiness, favour.

ScBiPTUBAL Names. — It is remarkable how many Scriptural
names are formed from words conveying the idea of grace and
favour. They are chiefly combinations of the words Nathan —
Hanan — Nadab, as Jonathan, Elnathan, Nathaniah, Nathanael,
Johanan (whence our word John), Hannah, Hananiah, Ananias,
Jonadab, Jehonadab ; also from Zabud (which signifies given),
whence Zabdi, Zebedee. The words Matthew, li^Ebtthias, Mat-
thaniah, all signify the gift of the Lord.

Grace is ascribed to each person of the blessed
Trinity : —

" God the Father " is spoken of by St. Peter as " the
God of all grace," 1 Peter v. 10 j see Ps. Ixxxv. 11.

" God the Son," see John i. 14, 16, 17 ; Kom. v. 15;
1 Cor. i. 4 ; Eph. ii. 7.

God the Holy Ghost : " The Spirit of grace," Zech.
xii. 10 ; Heb. x. 29.

SCRIPTURE ITSELF THE ILLUSTRATOR. 145

So also, we read of " the throne of grace," where
God dwells, Heb. iv. 16 ; " the word of grace " which
God has given. Acts xiv. 3, xx. 32 j " the gospel of
grace " which God has sent, Acts xx. 24.

The ORIGIN of grace is nothing less than the foun-
tain of God's own free love and will, Exod. xxxiii. 19 j
Eom. ix. 15 — 18. It is given for His " own sake,*'
Isa. xliii. 25, xlviii. 9 — 11 ; for His "name's sake,"
1 Sam. xii. 22 ; Ezek. xxxvi. 22 ; Ps. xxv. 1 1 j 1 John
ii. 12. It is His own free gift — " the gift of grace,"
Rom. V. 15 j " the grace of God that bringeth salva-
tion," Titus ii. 1 1 ; the salvation " sent " to the Gen-
tiles, Acts xxviii. 28 ; the repentance " granted," Acts
xL 18 j the salvation " granted," Ps. Lxxxv. 7 ; the
mercy granted, 2 Tim. i. 18 j the reconciliation first
on God's side, 2 Cor. v. 18 — 20; 1 John iv.
10, &c.

Historical illustrations.

The freeness and simplicity of the plan of salvation
are beautifully shadowed forth by many types and
histories of the Old Testament, as well as by the nar-
ratives of the New Testament ; as, e.g., by —

The passover, Exod. xii., when the Israelites were
rendered secure by the simple appointment of sprink-
ling the typical blood of the lamb upon the door-
posts of their houses. Nothing could have been
simpler ! They were required to fight no battle ; to
undergo no weary labour : only to be found within
the shelter of the sprinkled blood !

The manna, Exod. xvi., gathered every day fresh
and free, and enough for all ! No seed to sow ; no
ground to prepare ; no field to reap ; no journey to
take. The " bread enough and to spare " lay round
about their tents ; they had only to gather it ; and
there was enough for all that multitude of 3,000,000
people to feed them daily for forty years.

K

k

146 scBiprrBE itself the illustratob.

The vcaUr from the smitten rock, Ezod. xviL 1 — 7 ;
Num. xz. 10, 11.

Tkt brazen serpent, Num. xxL 6 — 9. Here eyen a
look was sul^cient! The man who might be too
weak to walk, or even lift a hand or more his tongae,
had but to cast his eye to the uplifted pole, and
"look and Uye!"

T%e eUies of refuge. Num. xxxv. 6 — 34 ; Joshua xx. ;
within easy reach of every part of the land, and
always standing open to receive all comers. — See
Refuge.

Naaman^s cure, 2 Kings v. ; washing seven times in
Jordan. The very simplid^ of the cure was the
leper's stmnblingblock.

The miracles c/ healing wrought by Christ and the
apostles.

The FREENESS of grace is also set forth by the ex-
pressions used, as, Isa. Iv. 1, hi 3, buying " without
money and without price;" redeemed when "with-
out strength," Eom. v. 6 (the very word used in
Greek for the " impotent folk " and " the impotent
man," John v. 3, 7) ; without limit on Grod's part, to
" whosoever will call on the name of the Lord," Joel
ii. 32 ; " whosoever will take of the water of life
freely," Eev. xxiL 18.

Bichard Baxter used to say, I conceive there could be no
woxid so strong as the ** whosoever" in the gospel offer, li Grod
had put my own name in His word, and made it an express re-
velation that Bichard Baxter might be saved, it would not have
been half so strong, because there might have been many Bichard
Baxters, and how could I be certified that it was for me espe-
cially the word was meant ? But when He has said *' whosoever
will," then I can have no doubt. The word is so inclusive, that
none need fear exclusion ; so gracious, that none need apprehend
rejection.

God's precious gifts of grace. — It is interesting
to trace in the Cone, how many of man's most pre-
cious treasures are said to be the gifts of God : — God

SCRIPTURE ITSELF THE ILLUSTRATOR. 147

gave the Sabbath, Ezek. xx. 12 ; the law, Ezek. xx.
1 1 ; His good Spirit, Neh. ix. 20 ; the spirit of man,
Eccles. xii. 7 ; the Lord gave the people rest, Joshua
xxi. 44 j He gave the Lord Jesus to be the Head of
His Church, Eph. i. 21 ; and Christ gave Himself for
us. Gal. I 4; Titus ii 14; Eph. v. 25 ; 1 Tim. ii 6,
&c.

The TIME of GRACE, Isa. xlix. 8 : " In an acceptable
time" — " a time of grace," marg.

The REIGN of GRACE, Eom. V. 21. The apostle re-
presents grace as a mighty monarch triumphing over
a cruel usurper. Sin and grace both have their king-
doms ; but the grand and final victory must belong
to grace. St. Paul has been, not without impropriety,
called "the apostle of grace." No New Testament
writer so exalts and dwells upon " the riches" — " the
exceeding riches" of grace. How he magnifies it — in
his own experience, 1 Cor. xv. 10 ; 1 Tim. i 12 — 16 ;
GaL i. 15, 16; and in the calling of the Gentiles,
Eph. iii. 2, 7, 8, where he multiplies words to make
the strongest superlatives — "the gift of the grace
given r* All his fourteen epistles close with the
prayer for grace. It seems to have been his sign-
manual, which no other apostle used during his life-
time,, though St. John used it after his death. The
word xapts, so common to St. Paul and to St. Luke,
is seldom or never used by St. Matthew or St.
Mark.

Gen. iii. 15. — The first promise.

It is a fact which should never be forgotten, how entirely the
first promise speaks of grace. Our first parents sinned, but they
showed no signs of repentance ; they sought no pardon ; they
made no confession ; they prayed no prayer ; they fled from the
Creator, and hid themselves amongst the trees of the gaj'den !
Truly, it was all of grace that the Lord came to them ; it was
His own free thought of love that gave the first acorn promise
of redemption !

148 SCRIPTURE ITSELF THE ILLUSTRATOR.

Zech. iv. 7.

The final cry of grace : " Grace, grace," i.e. fulness of grace ;
as we read of ** peace, peace/' i.e. perfect peace, Isa. xxvl 8,
marff.

2Cor. iii. 18; 1 Pet. L 13.

Grace and glory — in their union and commingling. It seems
strange, where we should have looked for grace, to read of glory,
as in 2 Cor. iii. 18 ; and where we should have looked for glory,
to read of grace, as in 1 Pet. i 13. But ** He that hath the Son
?iath life,** 1 John v. 12 : grace is only the dawn, of which glory
is the perfect day.

Eev. xxii. 17,21.

The last words of Kevelation still speak of grace ; the echo
lingers. Despite all the accumulated guilt of man from Adam's
days, and the attempts of thousands to poison the sw'eet waters,
the river of the water of life still flows fresh and bright and fuU.
As the first promise came by grace, so the last offer of a free sal-
vation speaks of the same : only the river flows in a wider,
broader channeL

HAKDNESS Moral and Spiritual.* — See Bebd-
lion — StMornness — Unbelief — Sin^ Progress of.

Illustrations.

"-^ heart of stone" Ezek. xi. 19 ; xxxvi. 26 ; cold,
dead, insensible.

"-^ face harder than a rock, Jer. v. 3 ; impudent
and bold. — See Shamelessness.

" Stiff of forehead and hard of heart," Ezek. iii. 7,
marg. ; Prov. xxi. 29.

Hard as an adamant stone, Zech. vii. 1 2 ; probably
the diamond, remarkable for its excessive hardness ;
of all known substances, the most difficult to work
upon.

Blind, — The same Greek word (vibpujis) is rendered
in the text and margin interchangeably " blindness "
and " hardness." — See Mark iii. 5 ; Kom. xi. 25 ; Eph.
iv. 18. It is doubtful whether it refers properly to

SCRIPTURE ITSELF THE ILLUSTRATOR. 149

the skin, causing a film over the eyes, producing
blindness ; or to the induration of bones, producing
callousness and insensibihty to the touch.— (See
Bishop Wordsworth, Mark vi. 52.) Both figures are
equally suggestive of a moral application.

Torpid and lenurabed, Rom. xi. 7, 8 (quoting Isa.
xxix. 10), according to the view of Hammond and
others, is taken from the figure of one benumbed,
through the stupifying draught given to condemned
criminals before execution.

Seared, cauterized, or branded, " as with a hot iron,"
1 Tim. iv. 2 ; made callous ; a terrible mark of the
apostasy of "the latter times."

^^ Past feeling, because of the blindness (marg.,
hardness) of their heart," Eph. iv. 18, 19.

Isa. vi 9, 1 0. — It is a noteworthy fact that this
solemn passage is quoted most frequently in the New
Testament, of any Old Testament text.

Examples.

Pharaoh — the Old Testament type of incorrigible
hardness of heart, defiant alike of mercy and of judg-
ment. It is remarkable that Pharaoh " seems to have
been more emboldened to sin, by those miracles of
mercy which removed the plagues, than by those of
judgment which inflicted them." — Nicholls,

The Canaanites in the time of Joshua were a strik-
ing example of those who have had many warnings,
and yet refuse all thought of submission. They had
heard of the flood ; of the destruction of Sodom and
Gomorrah, and the cities of the plain ; the plagues of
Egypt ; the destruction of Pharaoh ; the destruction
of their neighbours the Amorites ; the miraculous
passage of the Jordan ; the miraculous overthrow of
Jericho ; the faith and preservation of Eahab and her
family ; and yet they hardened their hearts against
fear, and were justly destroyed, Joshua x. 40.

Jeroboam, the son of Nebat, though so ^olecmlL^

150 SCRIPTUBE ITSELF THE ILLU8TRAT0B.

warned by what happened to him and to the prophet
of Judah, was in no degree softened, 1 Kings xiii 4,
24, 33.

AhazidKs hardened impenitence, even upon his
death-bed, 2 Kings L 4.

Amon, 2 Chron. xxxiii. 21 — 23.

Zedekiahf 2 Chron. xxxvi. 12, 13 ; and Jehoiakim
(Jer. xxxvi. 23), sons of pious Josiah.

Israel in the time of Jeremiah, Jer. v. 3, viii. 12,
xliv. 16, 17; of Ezekiel, iii 7(marg.); of Hoshea,
2 Kings xvii. 14 ; in our Lord's time, and afterwards,
even until now, Kom. xi. 7 — 10 ; 2 Cor. iii. 14, 15.

Herod hardened his heart by putting his reprover
into prison, and allowing a just man to be wantonly
put to death, Mark vi. 17, 27.

The Gospel of St. John especially brings out the
unbelief and hardness of the Jews, after some of our
Lord's mighty works, see chap. v. 16, vi. 30, vii. 23,
ix. 16—41, xi. 46—57, xiL 10, 11.

HEAD OF the CHUECH— CHKIST.— See King
— Lord — Union to Christ,

There is a threefold sense in which the figure is
applied —

A natural head — the head of the body; suggesting
the figure of life, control, and sympathy. Col. i. 18.

A conjugal head — as the husband is the head of
the wife; shadowing forth Christ's love and authority
over the Church, Eph. v. 23.

A political head — as a king is the head of govern-
ment to his subjects, Isa. vii. 8 ; illustrating Christ's
rule and dominion in His kingdom.

The Lord Jesus is Head over the Church, Eph. i.
22 (divinely appointed); over every man, 1 Cor. xi
3 ; over all things, Eph. i. 22 ; over the heathen or
Gentiles, Ps. xviii. 43 ; over creation, Ps. viii, 6 — 8 ;

SCRIPTURE ITSELF THE ILLUSTRATOR. 151

Heb. ii 6 — 8 ; over, all principality and power, CoL
il 10.

He is the Head, as —

Leader ot prince, Acts iii 15.

Captain of Salvation, Heb. ii 10; foreshadowed,
Joshua V. 13; VL 2.

Master, alone and supreme, Matt, xxiii 10 ; John

••• no

xui. 13.

The Shepherd of the sheep, Zech. xiii 17. — See
Shepherd,

Forerunner, Heb. vi. 20.

First-horn, Ps. Ixxxix. 27 ; first-begotten before
every creature ("begotten of the Father before all
worlds"), Col. i. 15; "the first-bom" or chief
"among many brethren," Rom. viii. 29; "the first-
bom from the dead," the earnest and pledge of resur-
rection life. Col. i. 18.

God is gathering together in one all things in Him,
as under one head," Eph. i. 10 ; all things in heaven
and earth; angels and men, Jew and Gentile, the
living and the dead; creation, animate and inani-
mate ; all — God will gather together all in Him.

Christ's head is compared in Cant. v. 11 to the
" most fine gold " (Heb., gold of gold ; gold wrought
to the highest purity), which may denote the Divine
supremacy of the heavenly Bridegroom (cf the "head
of gold" in Nebuchadnezzar's image, representing
him as supreme king) ; or it may represent Christ as
crowned Head and King of the Church.

HEAEING.***— See Docility^Scriptures.

Illustrations under the Law.

Aaron and his sons, — At their consecration, the
blood of the ram was to be put partly upon the tip
of the right ear, Exod. xxix. 20 ; not only as one of
the three extremities of the body, but probably also

152 SCRIPTURE ITSELF THE ILLUSTRATOR.

with a symbolical meaning, — ^that they should be ever
ready to hear the Divine commands.

The leper, — At the cleansing of the leper in like
manner some of the blood of the trespass-offering,
and some of the holy oil, was to be put upon the tip
of the right ear, Lev. xiv. 14, 17.

The faithful servant, whose ear was to be bored
through at his master's door, was a beautiful token of
willingness, cheerfully to hear and obey a master's
wishes, Exod. xxi. 6.

How MANY KINDS OF EARS AND HEARING are

spoken of in Scripture ! Dull, heavy, itching, uncir-
cumcised, opened, obedient ears. — See Cone. ; and also
cf. Ezekiel's hearers, Ezek. xxxiii. 30 — 33 ; Athenian
hearers. Acts xvii. 21 ; the parable of the sower,
Mark iv. 14—20.

How MANY PRECEPTS Urge the duty of attentive
hearing ! — See Cone, under give ear — hearken — dili-
gently — incline the ear (the figure of one stooping
down to catch the faintest whisper) — "swift to hear.'*
" Hear this word " (the beginning of three consecu-
tive chapters of Amos, iii., iv., v.) ; " Hear, all ye
people ;" " Hear, I pray you, ... ye princes ;" " Hear
ye now what the Lord saith," — the three sections
of the prophecy of Micah (i. 2 ; iii 1, 9 ; vi. 1, 2) ;
" He that hath ears to hear, let him hear." No pre-
cept, perhaps, was so frequently repeated by Christ
as this. Matt. xi. 15 ; xiii. 9, 43 ; Mark iv. 9, 23 ;
vii. 16 ; Luke xiv. 35. Even from the throne above,
He addressed the same charge to each of the seven
churches, " He that hath an ear, let him hear what
the Spirit saith unto the churches," Eev. ii 7, 11, 17,
29 ] iii. 6, 13, 22 j cf. also Christ's miracles of healing
the deaf. Matt. xi. 11 ; Mark viL 37 j ix. 25, with
their symbolical and spiritual meaning.

SCRIPTURE ITSELF THE ILLUSTRATOR. 153

HEAVEN.***

Figures of —

A paradm restored, 2 Cor. xii. 2, 4 ; Eev. ii. 7 ;
where there will be more than Eden's beauty and
Eden's peace, and no serpent creeping in to steal
away sweet happiness.

A city, Heb. xi. 16; xiii. 14; a "city of God,"
without griefs or graves, or sins or sorrows ; whose
inhabitants no census has ever numbered; whose
walls are salvation, and whose gates are praise.

A country — a "better country — that is, an hea-
venly" (literally, a Fatherland), Heb. xi. 16; the
meeting-place of those who were redeemed from
among men unto God, and who worship Him with
holy angels in sinless happiness.

A temple, Kev. iii. 12 ; vii 15 ; bright with the
Divine glory, filled with the Divine presence.

A gamer, Matt. iii. 12.

A kingdom — " the kingdom of Christ and of God,"
Eph. V. 5 ; " the everlasting kingdom of our Lord
and Saviour Jesus Christ," 2 Pet. i. 11.

An inheritance " incorruptible, undefiled, and that
fadeth not away," 1 Pet. i. 4 ; " the inheritance of the
saints in light," Col. i. 12.

" The rest that remaineth for the people of God,*'
Heb. iv. 9 (" the keeping of a Sabbath," marg.) ; the
rest from care and sin and sorrow, from labour and
trouble, weakness and want. — See Rest.

God!s dwelling-place, 1 Kings viii. 30 ; Matt. vi. 9.

God!s throne, Isa. Ixvi. 1 ; 1 Kings viii. 27 ; Acts
xvii. 24.

The ^^ Father^ s hotise" of "many mansions," pre-
pared for the Eedeemed by Christ, John xiv. 2.

HELP DrviNE.** — See Strength — Trust — Upholding.
Some forcible illustrations may be gaicLCid ot \k^

154 SCRIPTUEE ITSELF THE ILLUSTBATOR.

meaning of the word help, from the marginal readings
of several texts. The word help is rendered "save,"
Ps. xii. 1, marg. (as in Ps. cxviii 25, "save now," is,
in the Prayer-book version, " help me now.") It is
rendered " skengthened,^^ 2 Chron. xxix. 34, marg. ;
^^meet" i.e., with succour, Ps. lix. 4, marg.

The Greek verb ordinarily translated help is, in
derivation, like our English word succour (from sub-
curro) ; so Parkhurst derives ^o^dita from M ^o^v 0i<a,
"to run on occasion of a cry" — ^namely, "to give
assistance." How beautifully this illustrates such
precious texts as Heb. ii. 18; iv. 16; xiii. 6. The
noun ^orjOeLay used in Acts xxvii. 17, suggests another
figure — " they used helps, undergirding the ship."

Matt. XV. 25 (Peter's cry to Jesus); Mark ix. 22,
24 (the father of the poor child's) ; Acts xvi. 9 (the
man of Macedonia's) are illustrations where the verb
is used of cries for help.

Kom. viii. 26. — "The Spirit helpeth our infirmi-
ties." Another Greek word conveying another striking
figure — ffvmvTi\afjipdv€Tai, "taketh hold together;" a
figure taken from two persons, each helping to lift or
carry a heavy load. It is the word used Luke x. 40,
(" Bid her therefore " that she lend a helping hand,)

Scriptural names.

Azariah and Azriel mean the help of God ; Azariah,
helped of Jehovah (six persons are so called) ; Ezer
and Ezra, help, or a helper ; Eliezer (afterwards con-
tracted into Lazarus), means the help of my God
(eleven persons are so named). How appropriate the
name was, when Moses gave it to his son, Exod. xviiL
4 ; see marg. ; either in thankfulness for past mercies,
or in expectation of future help ; and in the case of
the poor beggar, Luke xvi. 20, who, in his deep
poverty, found help and hope in God.

Ubenezer — "the %i(ym of help'^ — 1 Sam. vii. 12

SCRIPTUBE ITSELF THE ILLUSTRATOR. 155

(marg.) ; the pious memorial, set up in remembrance
of God's past mercies.

"The help of God^s countenance, Ps. xlii. 5. An
expression implying omniscient care, unfailing sym-
pathy, and fatherly readiness to help. David's be-
lieving expectation of this, kept him from sinking ;
nay, it kept him from drooping! His harp was a
palliative to Saul's melancholy, but his hope was an
effectual cure for his own.

The help of God's hand, see Job viii. 20. — "He
will not take the ungodly by the hand," is the mar-
ginal reading, when the text is " neither will he help
the evil doers;" see Ps. cxix. 173.

The help of Goc^s shield, Deut. xxxiii. 29 ; Ps. cxv.
9 — 11 (three times).

The Book of Psalms contains about fifty refer-
ences to help. Two thoughts seem to be clearly
brought out by them, —

Vain is the help of man, see Ps. Ix. 11, &c.

Sufficient is the help of God, Ps. xlvi. 1 ; xxii. 19
(cf. V. 11), xxxviii. 22 ; xl. 13, 17 ; Ixx. 1 ; Ixxi. 12 ;
xciv. 17, &c.

The earnest cry for speedy help should be noted.
"Make haste to help me;" "Make no tarrying;"
see Ps. xlvi. 5,—" God shall help her, and that right
early," — margin, " when the morning appeareth," as
Ps. XXX. 5 ; Exod. xiv. 24, 27 ; 2 Chron. xx. 20.

1 Chron. xv. 26.—" God helped the Levites." It
might scarcely seem as if they required Divine help
in this case ; but perhaps they were afraid after the
breach upon Uzzah. In any case, it is well to acknow-
ledge our dependence upon God's help in everything,
especially in our religious duties, Ps. xciv. 1 7.

2 Chron. xxxii. 7, 8. — Hezekiah's noble confidence.
Acts xxvi. 22. — St. Paul's testimony, after well

nigh thirty years of Christian warfare.

Dan. xi. 34.— "Holpen with a little helij"— "%.
little" — hut what a, comfort at such a t.mft\

156 SCRIPTURE ITSELF THE ILLUSTRATOR.

The Lord Jesus. The " mighty One " chosen to
be our Helper, Ps. Ixxxix. 19; "able to succour,"
Heb. ii. 18 ; to help them that have "no helper," Ps.
Ixxii. 12 ; just as He so graciously helped the impo-
tent man at the pool, John v. 7, 8 ; the blessed
Mediator, through whom we may " come boldly to
the throne of grace " for " help," Heb. iv. 16 ; the Son
" made perfect through sufferings," who Himself has
felt the succour of the Father's help, Isa. 1. 7 — 9.

Questions.

Job vi 13. — " Is not my help in me ? "
Isa. X. 3. — "To whom wiQ ye flee for help 1 "
Ps. xxii. 1. — " Why art thou so far from helping
me?"

HIDDEN— God's People.— See Eefuge.

" Thy HIDDEN ONES," Ps. Ixxxiii. 3 j " hidden," in
respect to their safety ; " hidden," in regard to their
secresy ; " the world knoweth them not," 1 John iiL
1 ; "as unknown, and yet well known," 2 Cor. vi 9.

Valuable things are often hidden ; as in nature, " full many
a gem of purest ray serene," &c. ; like beautiful flowers behind
the hedge ; like beautiful shells beneath the sea ; like beautiful
diamonds beneath the earth. Men hide their valued treasures
under lock and key, or in some safe hold. Eastern nations bury
their treasures in the ground (Matt. xiii. 44). The figure brings
out many truths about the "hidden ones " of Christ's kingdom.

Col. iii. 3, 4. — "Your life is hid with Christ in
God. When Christ, who is our life, shall appear,
then," &c.

The Christian is now, in one sense, like the manslayer in the
city of refuge, — ^hidden in safe keeping for a time; but the day
is coming of " the manifestation of the sons of Grod," when Christ
will bring forth His own, and then shall the .redeemed appear
with the Redeemer, and be partakers of His glory.

Cant. iv. 12. — "A garden enclosed" — margin,
^^ barred"

SCRIPTURE ITSELF THE ILLUSTRATOIt. 157

A description of the Church in its separation from the world ;
like a sweet garden, set apart from the world's wide waste, where
the Divine proprietor cuLtivates the beautiful "plant" of Hih
pleasure, Isa. v. 7 (marg.) ; and looks to see it bloom and
flourish in spiritual beauty.

God often hides His people in times of danger and
peril from the stormy blast, or in time of their weak-
ness and fear. How msmj figures are there of this : —
"The secret of His tabernacle" (in the innermost
shrine), Ps. xxvii 6 ; so he hid Moses, Num. xiv. 10 ;
"His pavilion," or royal tent (the inner court, to
which only the special favoured ones have access,
Esther iv. 11; Ps. xxvii. 5 ; xxxL 20) ; under the
shadow of the outstretched wings, Ps. IviL 1 ; xci. 4.

And how many examples too ! Noah and his family
hidden in the ark. Gen. vii. 8 ; Moses hidden by his
parents, Heb. xi. 23 ; Eahab and her household, Heb.
xi. 31; Elijah near brook Cherith, 1 Kings xvii 3 ;
the hundred prophets hidden by Obadiah, 1 Kings
xviii. 4 ; and also the seven thousand " hidden ones,"
1 Bongs xix. 11; Eom. xi. 4; Joash concealed six
years in the house of the Lord, 2 Chron. xxii. 11, 12 ;
Jeremiah and Baruch, Jer. xxxvi. 26 ; Christians at
Petra, &c.

Zeph. ii. 3. — " Hid in the day of the Lord's anger,"
Isa. xxvi. 20, 21.

HOLINESS Divine.

God is light, 1 John L 5 — essential purity — un-
sullied holiness.

" Holy, holy, holy." — The only attribute thrice
repeated. The Psalmist heard of God's power
" twice," Ps. Ixii. 1 1 ; but the ascription of holiness
is thrice repeated ; in the temple on earth, Isa. vi 3,
and before the throne above, Eev iv. 8.

The Lord Jesus.—" The Holy One," Pa, xvi, 10 •,

1 58 SCRIPTURE ITSELF THE ILLUSTRATOR.

Acts iii 14 ; Luke L 35 ; nntamted by sin, Heb. iv.
15; viL 26; 1 Pet. ii 22; "the image of God, 2
Cor. iv. 4 ; Heb. L 3 ; typified by the ancient sacri-
fices "without blemish and without spot," by the
high priest, in his consecration, separation, dress, and
especially by the inscription on the crown of his
mitre, to be always worn — " Holiness to the Lord,*'
Exod. xxviiL 36 — 38.

The Holiness of the Lord Jesus. — How many
striking proofs were given in His ministry upon
earth ! He touched defiling things, yet He Himself
caught no defilement. He was aclmowledged inno-
cent by Pilate, and by Herod, and by the traitor-
apostle, Judas 1 Even devils recognised Him as the
Holy One, Mark i 24.

The Holy Spirit. — ^Why is the title so especially
given, the Holy Ghost ? the Holy Spirit ] Not be-
cause the third Person in the blessed Trinity is essen-
tially more holy than the other two. But is it not
because He is the great Communicator to the
Church % Holiness (not strength, or wisdom, or any
particular grace) is the one especial thing, it is His
ofl&ce to communicate, as the parent root of all.

HOLINESS.* — See Cleansing — Mortification — Per-
fection — Purity — WoMing Holy.

Many expressions of Scripture forcibly describe
the nature and effects of holiness in the believer —

" Conformed to the image of Christ,'^ Kom. viii. 29.
Close likeness to Christ is the very essence of all true
holiness in the Christian, Eph. iv. 24 ; Col. iii. 10.

Follomng or imitating God, as dear children, Eph.
V. 1. The highest dignity of the saints is to love
what God loves, and hate what God hates. See Ps.
xlv. 7, fulfilled in Christ the Holy One, Heb. i 9.
C£. Pa. cxix. 104, 113, 128, 163; Prov. viii 13.

SCRIPTUKE ITSELF THE ILLUSTRATOR. 159

" Partakers of the Divine nature,*^ 2 Pet. i. 4.

Walking in newness of life, Eom. vi 6 ; doing all
things from new principles.

Walking in the light, 1 John i 7 ; Eph. v. 8.

Alive unto God, Rom. vi. 11.

Renewal in the spirit of the mind, Eph. iv. 24 ;
CoL iil 10.

Being transformed, Rom. xii 2 ; transfigured, 2 Cor.
iii 18, the very word applied to Christ's transfigura-
tion, Matt. xvii. 2 (Greek).

Uhdefiled, Ps. cxix. 1 ; Cant. v. 2 ; vi. 9 ; Rev.
m. 4.

Unspotted from the world, James i. 27 ; Cant. iv. 7;
Eph. V. 27; 1 Tim. vi. 14.

See in Cone, the strong description of holiness as
separation from evil, under Departing from evil —
Hating — Abhorring — Forsakirvg sin — Freed from sin,
&c.

Holiness is constantly set forth under its double
aspect — putting off the old man, and putting on the
new — hating evil and loving good. See Lev. xviii.
3 — 5; Job i 1; Ps. xxxiv. 14; xxxvii. 27, xcviL
10; cxix. 113, 163; Amos v. 15; Rom. vi. 11 ; xii.
19; EpL iv. 22—32; 1 Pet. iii 11.

St. Paul's three rules for a holy life, 1 Cor. x.
31 ; Col. iu. 17, 23.

The holiness of God's sainis is strikingly set forth
in the titles given to them. They are called saints,
or sanctified ones, meaning holy — set apart — to God ;
they are described as a " holy people " — " called " —
"chosen*' — " created unto good works." See Eph. ii
10 ; iv. 24 ; they are the " Temple of God,^^ the shrine
where the Holy Spirit condescends to dwell.

The phrase " a m^an of God," is the beautiful de-
scription given of a teacher or a holy person. It is
applied to Moses, Elijah, Elisha, Shemaiah, David,

160 SCBIFrrBE nSELF THE nXUSTRATOS.

in the Old Testament prophets ; Tnnothj, and ot2ier&
It impUes entire consecration to Gk>d's sernce^ and
marked holiness of character. See sadi texts as 1
Tim. vi 11 ; 2 Tim. iiL 17.

The holiness of God's worship is stamped on the
very name sanctuary, i. ^., a holy place It was
marked most prominently in every part d the taber-
nacle worship; in the "holy sanctoary," the un-
blemished samfices offered upon the " holy altar," by
holy persons, in holy garments, with holy TesseLs,
and in the observance of the holy Sabbath, and the
presenting of holy gifts. Everything about the ser-
vice of the Lord was to be holy — "holy water,"
" holy ointment," &c. ; see in Concordance. When
the altar of burnt-offering at the entrance of the
tabernacle is declared to be most holy, the marginal
reading is still more emphatic — " It shall be an altar
holmess of holinesses" Exod. xL 10.

The BEAUTY OF HOLINESS, Pa xxix. 2; xcvi 6, 9;
xxvii. 4.

The institution of Nazartteship, Num. vL, was a
special type of holiness, as the leprosy was a type of
sin. — See Mortification,

The Book of Leviticus. — Four charges are given
in this early book (xL 44 ; xix. 2 ; xx. 7, 26), which
are quoted in 1 Pet. i 15, 16, to point out the measure,
motive, and model of the believer's holiness.

Gal. vi 14. — "The cross once seen is death to
every vice."

Eph. i. 4. — " He hath chosen us in Him .... that
we should be holy."

The broad seal of sanctification must witness to the privy seal
of our election.

2 Tim. ii. 19.

The faith that unites to Christ, and makes us His, separates
from all iniquity.

SCBIPTUEE ITSELF THE ILLUSTRATOE. 161

Heb. xii. 14. — "Follow .... holiness."

Follow, as with a hound-like scent and eagerness. Gf. Isa.
xi 3, marg.

2 Pet. iii. 11. — " What manner of persons ought ye
to be in all holy conversation and godliness?"

Literally, in holy godlinesses. Our translators have supplied
the word "all," to express the full emphasis and intensity of St.
Peter's words.

Num. xiv. 24; xxxii. 12. — "Caleb followed the
Lord fuUy."

Luke i. 6.— Zacharias and Elizabeth " both righte-
ous before God, walking in all the commandments
and ordinances of the Lord blameless."

Mark vi. 20. — John Baptist. Even Herod knew
that he was " a just man and a holy."

HOLY GHOST.***

Emblems of.

TTind or breath, Cant. iv. 16 ; Ezek. xxxvii 9; John
iii 8 ; xx. 22 ; Acts ii. 2 ; mysterious — sovereign —
mighty.

Water, Isa. xliv. 3 ; Ezek. xxxvi. 25 ; John vii. 38,
39 ; pure — cleansing — refreshing — fertilizing — ^free.

Fire, Matt. iii. 11 ; penetrating — illuminating —
warming — consuming.

Oil, Isa. Ixi. 1 ; Heb. i. 9 ; healing — comforting —
consecrating.

Seal, Eph. i. 13; iv. 30; authenticating — ^marking
— securing.

An earnest, Eph. i. 14; the pledge of future and
full possession.

A dove. Matt. iii. 16 ; gentle — ^peaceful — ^pure.

A guide, Johnxvi 13; tender — ^faithful — ^unfailing.

Under the law the Holy Spirit's work was set
forth chiefly by the emblems of water (pure, ruxmm!^

162 SCRIPTURE ITSELF THE ILLUSTRATOR.

water) and oil, which were used for purification, con-
secration, and anointing.

The Titles of the Holy Ghost. — See Text-
Books.

" It is carious to remark, that wherever the Holy Ghost is
spoken of in the Bible, He is spoken of in terms of gentleness
and love. We often read of * the wrath of God' the Father, as
Kom. i 18 ; and we read of the wrath of Grod the Son, as Ps.
ii 12 ; but we nowhere read of the wrath of God the Holy
Ghost."— Jf«C%€2me.

He is called —

The ''good Spirit;' Neh. ix. 20 ; Ps. cxliii. 10. Cf.
the parallel texts, Matt. vii. 11, and Luke xL 13.

The ''free Sjnrit" Ps. li. 12, — -literally liberal, gene-
rous, princely.

The Comforter, or Paraclete, John xiv. 16, 26 ; xv.
26 ; a word of wide signification ; ascribed alike to
God the Son, and God the Holy Ghost ; including
the ideas of teaching, exhorting, pleading, strength-
ening, comforting.

" We should not forget in measuring the fitness of Comforter,
' as the meaning of the word Paraclete/ that the fmidamental
idea of Comforter, according to its etymology and its early uses,
is that of strengthener, and not consoler ; even as the frapa-
KXrjTos was one who, being summoned to the side of the accused
or imperilled (hence the word advocate), stands by to aid and
encourage." — Trench,

The Gift of the Spirit is frequently described
by words expressive of abundance and continuance.
Thus the Holy Ghost is spoken of as —

Coming, as a mighty and powerful impulse, as in
the case of Othniel, Jephthah, Samson, &c., personally,
and upon the Church collectively.

Poured out, Ps. i. 23 ; Isa. xliv. 3 ; Joel ii 28, 29 ;
Zech. xii 10 ; Acts ii. 17, 18.

Shed abundantly, Titus iiL 6.

Clothing^ Judges vL 34 ; 1 Chron. xii 18, margins;

SCRIPTURE ITSELF THE ILLUSTRATOR. 163

SO Luke xxiv. 49, — " endued," or invested with the
Spirit.

Dwelling, Ps. Ixviii. 18 ; John xiv. 17 ; Eom. vi 9 ;
1 Cor. iii. 16 ; and also vi 19.

Abiding^ John xiv. 16.

Supplying the wants of the Church, PhiL L 19.

The Greek word here (PhiL L 19), is taken from the office of
the Choregus, whose place it was to supply the chorus, at his
own expense, with ornaments and all other necessaries. (See
Sca/pvJUiy Xenophon, &c.) So the Holy Spirit supplies the wants
of the Church,

St. Luke's GtOSPEL contains the most frequent
references to the Holy Ghost of all the gospels. In
th6 first four chapters, we read of Zacharias and
Elizabeth, John the Baptist, Mary, Simeon, and our
Lord Himself, being filled with, or moved by, the
Holy Ghost.

A STRIKING CONTRAST. Thomas, though one of
our Lord's chosen apostles, who had been with Him
during His ministry, and heard Him so often foretell
His own resurrection, yet refused to beHeve the re-
surrection, until compelled by sight to say " My
Lord," John xx. 18. Elizabeth — less favoured —
when Mary came to see her before He was bom, at
once acknowledged her as " the mother of my Lord,"
Luke i. 43. " Elizabeth," we read, " was filled with
the Holy Ghost," ver. 44.

Filled with the Spirit. — Full of the Holy
Ghost.

How often these pregnant expressions occur ; de-
noting the energising, ennobling power of the Spirit
in the heart of God's saints. They are generally
marked by some special result following. Take, e, g.,
the following cases : —

Bezaleel—Exod. xxxL 3; xxxv. 30, 31— "filled

164 SCRIPTURE ITSELF THE ILLUSTRATOR.

with the spirit of God ; " to prepare the materials for
the tabernacle.

Zacharias and Elizabeth — Luke L 41, 67 — ^inspired
with the spirit of prophecy.

John Baptist, Luke i 15, 16. (See the beautiful
connection.)

The disciples at Pentecost, and afterwards — ^Acts
ii. 4 ; xiii. 52 — endued with the ordinary and extra-
ordinary gifts of the Spirit.

The seven deacons — Acts vi. — qualified for their
important oflBces ; filled with wisdom, ver. 3 ; faith,
ver. 5 ; and power, ver. 8.

Peter — Acts iv. 8; xiii 19, 20 — emboldened to
confess Jesus Christ without fear.

Stephen — ^Acts vi 5 — witnessing a good confession;
rejoicing in the midst of danger, vi 15 ; calm in the
hour of death, vii. bb,

St, Paul — ^Acts ix. 17; xiii 9 — even from the
commencement of his ministerial course, was filled
with the Holy Ghost.

Barnabas, Acts xi. 24.

The Lord Jesus. The Holy Ghost took part in
the several steps of our blessed Lord's life and work.
In His conception. Matt, i 20 ; His baptism. Matt.
iii. 16; in the temptation, Luke iv. 1, 14; in His
preaching, Luke iv» 14, 16 ; His miracles. Matt. xii.
28 ; His resurrection, 1 Peter iii 11. 1

Thus, by the Holy Ghost, the Lord was anointed,
Isa. Ixi. 1 ; Acts x. 38 ; filled, Luke iv. 1 ; led. Matt,
iv. 1 ; empowered, Luke iv. 14 ; and that without
measure, John iii. 34.

For the blessed results of the Spirit's work, see tinder convic-
tion — quickening — ^regeneration — ^prayer — zeal, &c.

The different graces spoken of in connection
with His work, should not be overlooked —
Separately, faith, Acts vi. 5 ; xi. 24 ; hope, Eom.

SCRIPTURE ITSELF THE ILLUSTRATOR. 165

XV. 13 ; love, Rom. v. 5 ; xv. 30 ; joy, Acts xiiL 52 ;
comfort, Acts ix. 32; wisdom. Acts vi. 3; 1 Cor. xii.
8 ; patience, Gal. v. 5 ; goodness, righteousness, and
truth, Eph. V. 9 ; Acts xi. 23.

Collectively, in one harmonious chain of many links,
Gal. V. 22, 23.

HONOURING THE LORD.— See Liherality—
Praise — Submission — Trust — Zeal, &c.

1 Sam. ii. 30. — The great principle, "Them that
honour me I will honour." See Ps. xviii 20 — 26 ;
xci. 14 j Prov. iii. 5, 6 ; John xii. 26, &c.

It was a singular coincidence, that when the Kev. C. Simeon's
funeral sermons were preached, two of the preachers, without
any previous consultation, fixed upon this text — ** What a testi-
mony to a holy life ! "

At the end of the Franco-Prussian war in 1871, the Emperor
of Prussia had a medal struck off of two different kinds, for
combatants and non-combatants, both bearing the device — "God
was with us, to Him be the honour. "

The first and the best to be given to God. See
Dedication,

Putting first things first. — The foundation of
all moral and religious order is this. Matt. vi. 33 ; as
in the Ten Commandments, and in the Lord^s Prayer,
God's honour is put as the first thing to be thought
of.

Examples.

Noah, — After leaving the ark, Noah first built an
altar to the Lord, before he sought a home and settle-
ment for himself: and how graciously his offering
was accepted, Gen. viii. 20 — 22 ; ix. 1 — 17.

Abraham, — ^Wherever he pitched his tent, there he
built an altar, Gen. xii. 7, 8 ; xiii. 4, 18.

Jacob, — One feature in Jacob's character was his
readiness to acknowledge God*s liand anA. gfio^xift,^^.

166 SCRIPTUEE ITSELF THE ILLUSTEATOE.

See Gen. xxxL 6, 7, 9, 42 ; xxxiii. 5, 11. In this he
was a striking contrast to Esau. See also Jacob's
vow and worship, Gren. xxviii 16 — 22 ; xxxL 54 ;
xxxiii. 20; XXXV. 7; xlvi 1.

Moses, — His noble regard to God's honour. See
Zeal, Exod. xxxii. 11 — 14; Num. xiv. 13 — 19; Deut.
ix. 26 — 29. His constant reference in the Book of
Deuteronomy to " the Lord thy God." — See Lord.

Joshua, xxiv. 15.

Hannah dedicating her first-bom child — the child
of prayer — unto the Lord, 1 Sam. i. 11, 20 — 28 ; and
see her full reward, ii. 21 ; for one child given to
God, behold five added I

David, — His heroic faith when going against
Goliath in the name of the Lord, 1 Sam. xviL 32 — 37,
45, 47 ; his twice refusing to smite Saul, because he
was " the Lord's anointed ; " his resignation in deep
trouble — see Submission ; his care for the ark, 2 Sam.
vi. 1, 2, 12 ; his desire to byild the temple, and pre-
paration for it, 1 Chron. xvii. 1 — 15; xxix. 1 — 5, 20;
his pouring out the water of Bethlehem unto the
Lord, 2 Sam. xxiii. 15 — 17.

Obed-edom, 2 Sam. vi 11. — Blessed in his family
and descendants, 1 Chron. xvi. 38 ; xxvi. 4 — 8.

Ebed-melech, Jer. xxxviii 7 — 13 ; xxxix. 15 — 18.

The Jews, on their return from Babylon, first set-
ting up the altar, and preparing to rebuild the temple
before rebuilding the walls of Jerusalem, Ezra iii.

Ezra, — His noble spirit, viii. 21 — 23.

The Apostles, Acts iv. 19, 20 ; v. 29.

HOPE.***— See Faith— Trust^Waiting.

Emblems.

Ail anchor, "entering into that within the vail,"
Heb. vi. 19.

SCRIPTUEE ITSELF THE ILLUSTRATOR. 167

A harbour, or " place of repair," Joel iiL 16. marg.

A helmei, 1 Thess. v. 8.

A door, Hosea iL 14, 15, like ^^the valley of
Achor" (the scene of Israel's trouble, Joshua viL 26,
marg., and one of the first earnests of their future
acquisitions in Canaan), for a " door of hope." Deep
humblings of heart are often " the door of hope " to
joy and victory.

The hope of a tree cut down, Job xiv. 7.

The hope in the ploughtnan's expectation, 1 Cor. ix.
10 ; James v. 7.

The hope in a parents chastenii^ of ^ wayward
child, Prov. xix. 18.

Eom. viii. 19. — "The earnest expectation of the
creature waiteth."

dvoKOfia^oKta, properly, looking out with outstretched neck,
as if in intense and eager expectation of some much longed-for
object.

1 Cor. xiii. 13. — ^Rendered by Macbride, Faith —
Expectation — ^Love,

The encouragemeni of hope, Ezra x. 2.

The patience of hope, 1 Thess. i 3 ; Bom. viiL 24 ;
XV. 4 ; V. 4 ; Lam. iii. 26.

The joy of hope, Ps. xii 12 ; Prov. x. 28 ; Rom. v.
2 ; Heb. iiL 6.

The strength of hope, Ps. xxxi 24; Joel iii. 16 —
(hope and strength.)

The persistency of hope, Ps. Ixxi. 14; Eom. iv.
18—20."

The service of hope. Acts xxvi 6, 7.

The reward of hope, Prov. x. 28; xiiL 12.

The Psalms of David. — It is worthy of note,
that in the Psalms of David, written in his deepest
trouble, from the persecution of Saul, the rebellion of
Absalom, &c., we always find some ray of hope.

168 SCRIPTURE ITSELF THE ILLUSTRATOR.

Prov. xiiL 12. — "Hope deferred," &c.

Hope, like hunger, is at first a sensation pleasnrable and
healthy ; but, like hunger, if too long protracted, it turns to
pain. But hope satisfied, when the object longeid for comes,
puts men into a sort of Paradise, a garden of pleasure, for it in
"atreeof Kfe."

1 Pet. L 13.—" Hope to the end."

How long shall hope last ? The ancients used to say, '* Dum
spiro, spero." The Christian may go further, "Dum expiro,
spero."

2 Cor. iv. 8. — "Perplexed, but not in despair."
" Not altogether without help or means," margin.

Our English word despair means having no hope (de spero).

First Epistle of St. Peter.

Weiss has called St. Peter " the Apostle of hope," from the
constant spirit of looking forward which pervades every part of
this epistle. In five chapters there are at least ten allusions to
the future.

The Lord Jesus.

Our exampje in prayer and obedience was no less
our example in hope. It was hope that helped to sus-
tain His troubled spirit when He looked beyond the
conflict and the cross. It was thus He spoke of His
approaching sufferings as they drew near. John xii.
23 — " Now is the Son of man glorified." Luke ix.
51 j Heb. xii. 2 — "who for the joy set before Him."
Our Lord, in speaking of His death, very generally
also spoke of His resurrection, and He is still the
same, — still " expecting " the day of His coronation,
Heb. X. 13.

HOSPITALITY.*— See Kindness—Brotherly Love,

Heb. xiil 2. — "Be not forgetful to entertain
strangers."

There is a striking similarity in the Greek between ver. 1

SCKIPTUEE ITSELF THE ILLUSTRATOR. 169

and 2. Literally, " Let the hve of the brethren continue ; of the
love of strangers be not forgetful ; " the same word love ia com-
mon to both. It is observed by Gouge — " I find not this com-
position in any Greek author before ^e apostles' time ; as it is
probable they were the first authors thereof. St Paul uses it
four times, Kom. xii 13 ; 1 Tim. iii 2 ; Titus ii 3 ; Heb. zii 2.
It is also used 1 Pet. iv. 9.

Eom. xiL 13. — "Given to hospitality."

Literally, pursuing it — a strong word, intimating that we
should not ouly embrace the opportunity, but even seek it — ^re-
gard it as a privilege and an honour.

1 Tim. iil 2 ; Titus i 8 ; Heb. xiii 2.

We must remember that the Christians in St. Paul's times,
as the Hebrew Christians, e.g., and the bishops in the early
Church, were for the most part poor (see Heb. x. 38) ; yet the
duty is pressed upon such no less than on the rich. Hospi-
tality in the poor is often a test of godly character, 1 Kings
xviL 12.

An abundant recompense generally follows hospi-
tality. Of this we have many examples : —

Abraham received the strangers who came to him,
and " thereby entertained angels unawares •" nay
more, he received the Lord of angels, Gen. xviiL
Heb. xiii. 2.

Lot was delivered from Sodom by the angels he
received.

LdbarCs hospitality was rewarded by his finding a
faithful servant for himself, and a good husband for
his daughter, and the Lord's blessing on his house,
see Gen. xxx. 27.

Rahdb received the spies, and afforded them pro-
tection. How abundantly she was repaid in the pre-
servation of herself and of her kindred, Joshua vi.
22, 23—25.

The vnHow of Zarephath had indeed her faith and
compassion put to a severe test in a time of famine.
But she was more than repaid in the TfTONmotv. iot

M

170 SCBEPTUBE ITSELF THE ILLUSTEATOR.

herself and son, and the restoration of her dead son
to life, 1 Ejngs xviL 8 — 24.

The Shunammite was rewarded in a similar manner
for her kindness to Elisha the man of God, 2 Kings
iv. 8—37.

Martha and Mary, in giving the Master a welcome
in their home at Bethany. How they were honoured
in His teaching, and in the stupendous miracle of
raising their brother from the grave, Luke x. 38 — 42 ;
John xi

Zacchceus received the Lord joyfiilly, and salvation
came to his house, Luke xix. 1 — 10.

Lydia — Justus — Gaius^ gave the apostles and the
brethren shelter in those days of peril and persecution.
" The household of Stephanas " is especially favoured
with honourable mention, 1 Cor. xvi. 15 ; Acts xvi
15, 40, xviii 7 ; Eom. xvi. 23 ; 3 John 5, 6.

PuUius and the people of Melita courteously enter-
tained St. Paul, and Publius's father was miraculously
healed of a dangerous illness, and after him many
others also. Acts xxviii 1 — 10.

The Lord Jesus Himself honoured hospitality in
his first miracle at Gana ; and, though He had no
earthly home. He provided " a table in the wilder-
ness" for those who followed Him, and wrought two
striking miracles to feed the hungry.

HUMILITY.*— See Docility— Meekness.

Emblems.

Lilies of the valley — such as grow in the " valley of
humiliation."

Bales — free from conceit. Matt, xi 25.

Little children — ^free from pride and ambition. Matt,
xviii. 1 — 6 ; Luke xviii. 17 ; twice used by our Lord
as the emblem of humility.

See in Cone, many expressions and commendations

SCRIPTURE ITSELF THE ILLUSTRATOR. 171

of humility under humble — ^humbleness of mind —
poor — lowly — meek — contrite — ^low degree, &c.

Cf. especially throughout the Book of Proverbs
the repeated commendations of humility. — See Cone.

Matt. V. 3. — " Blessed are the poor in spirit."

The first beatitude begins with humility. " Poverty of spirit
is the fruit of the law, and the germ of the gospel." — {Lange.)

James iv. 7. — "Submit yourselves therefore to
God."

Properly, as the Greek means in its derivation, maintain
your due subordination, as soldiers keep their proper rank.

1 Pet. V. 5. — " Be clothed with humility."

" Gird (chap i. 13) fast on humility. The Greek is very dif-
ficult to tran^te ; it means to tie on with a fast knot. Some
suppose it bears tiie) thought — Gird on humility as the dave-
dress, as the Lord girded Himself with a towel to perform a
servile office of humble love, washing TTih disciples' feet — a
scene in which Peter took an important part, so that he would
naturaUy have it before his mind. Cf. similarly ver. 2 of the
chapter with John xxi 15 — 17." — Rev, A, R, Faussett.

Matt, xxiii. 12 ; Lukexiv. 11, xviii. 14. — " Whoso-
ever exalteth himself shall be abased ; and he that
humbleth himself shall be exalted."

A saying so important that our Lord urged it w\th different
arguments on three different occasions.

Eom. xiL 3—10, 16.

Three lessons on humility — the absence of self-conceit ; the
readiness to prefer others before ourselves ; the patient bearing
of mean men and mean things.

1 Cor. xiii. 4. — "Charity vaunteth not itself: is
not puffed up."

1 Kings XX. 11. — " Let not him that girdeth on his
harness boast himself as he that putteth it off."
The only wise sentence that Ahab ia Tecoxdod \o \^n^ «ajA.

172 SCRIPTURE- ITSELF THE ILLUSTRATOR.

Prov. XV. 33, xviii. 12. — "Before honour is humi-
lity."

In Caius College, Cambridge, there are three gateways in
succession : *^ the first is called Humilitatis, the next Virtutis,
the third (which opens towards the Senate House) Honoris. Not
in vain did our forefathers make these emblems of an under-
graduate's progress ; and happy would it be if every youth
entered by the gate of humility, to pass through the gate of
Christian virtue, that he might come forth in the highest sense
to that of honour." — Bev, B, F. Walker,

Examples.

Joseph — who, in the height of his prosperity, did
not forget his former low estate, and was not ashamed
to own his father and brethren's trade of shepherds,
Gen. xlvi. 31 — 36; see also his refusal to receive
Pharaoh's flattery, xli. 15, 16.

David. — How beautifully the sweet Psalmist mani-
fested true humility both before and after the victory
over Goliath, 1 Sam. xvii. 8 — 10, 43, 44 ; and in his
modesty before Saul, 1 Sam. xviii 18 ; in the absence
of anything like elation after his vast preparations for
the temple, 1 Chron. xxix. 14; see many of the
Psalms probably written by him, x. 12, 17 ; xxxiv. 2,
cxxxi., &c.

Solomon. — " Before honour is humility." The man
so eminent for wisdom was no mean illustrator of his
own twice-repeated proverb, Prov. xv. 33; xviii. 12;
cf. the humility of his early choice, 1 Kings iii. 6 — 15;
and the constant commendation of humility in the
Book of Proverbs. — See Cone.

John the Baptist. — How beautiful it is to compare
John's testimony of himself, and Christ's commenda-
tion of him ! The Baptist himself never forgot his
inferiority to Christ. " I am," he said, " the voice,"
John i. 23 ; whilst Jesus was " the Word," John i. 1 ;
"the latchet of whose shoes," he said, "I am not
worthy to stoop down and Ainloose " Mark i 7 ; "He

SCRIPTURE ITSELF THE ILLUSTRATOR. 173

must increase, but I must decrease," John iii. 30.
Yet see what the Master said in exaltation of one so
humble, Matt. xi. 21 ; John v. 35.

Mary, — Three times we read of her in the same
posture, sitting " at the feet of Jesus," Luke x. 39 ;
John xi. 32 ; xii. 3.

The Evangelists are remarkable for so frequently
omitting the points of history which might have
thrown honour upon themselves; whilst they are
careful to mention things which might tend to their
own humiliation.

SL Matthew, e.g., records his own name as "the
publican " (x. 3), and makes no mention of having
himself made the great feast at his house (ix. 10), nor
of his having left all to follow Christ, Luke v. 27 — 29,
— a circumstance which he carefully records about
James and John, iv. 20 — 22.

St. Mark, writing, as is supposed, under the direc-
tion of St. Peter, makes no mention of the keys, nor
of his (Peter's) walking on the water, whilst he re-
cords most fully Peter's rebuke, viii 33 ; and Peter's
fall, and Peter's repentance, xiv. 66 — 72.

SL John, — "That other disciple," who modestly
conceals his own name.

St. Paul. — Three texts compared attest the growth
of his humility, if taken in connection with the dates
of the Epistles —

1 Cor. XV. 9, probably about 59 A.D.

Eph. iii. 8, probably about 64 A.D.

1 Tim. i. 15, probably about 65 A.D.
The first two about twenty-five years after his
conversion. See also the striking reluctance the
apostle had to speak in his own honour (2 Cor. xii.
1, 11), and of his wonderful exaltation. For fourteen
years he kept silence about being caught to the third
heaven, and then only spoke because of false teachers ;
at the same time recording the humiliation of tk^

174 SCRIPTTJEE ITSELF THE ILLUSTRATOR.

thorn sent to keep him from being " exalted above
measure." When he wrote 2 Cor. xii. 1 — 11, he had
been at Corinth eighteen months, and had probably
never even named his rapture into paradise.

How many saints are spoken of who shrunk back in
humility, not, perhaps, unmixed with fear at first,
when charged with some important mission 1 Moses,
Gideon, Jeremiah, &c. — See Boldness,

The angels veiling themselves in the presence of
God (Isa. vi. 2), and cheerfully ministering even to
the "little ones" of God's family on earth, Matt,
xviii 10 ; Luke xvi. 22 ; Heb. i 14.

The Lord Jesus was Himself the pattern and
model of meekness and humility. Matt. xi. 29. How
often He taught the lesson. Matt, xi 29 ; xx. 26, 27 ;
Luke xiv. 10 ; xvii 10, &c. ; and how often He gave
proofs of His own humility ! One of His last acts
before going to the garden, was that lesson of wash-
ing the disciples' feet, John xiii 1 — 17. And see
what St. Paul says — "Wherefore God also hath
highly exalted Him," &c., Phil. ii. 5 — 11.

HYPOCEISY.*— See Profession— Treachery.

The word " hypocrisy " (from the Greek '^wo/c/wt^s)
properly refers to an actor, — one who wears a mask,
and plays a part on the stage.

Illustrations.

Leaven, Luke xii 1 ; Lev. ii. 11.

Whited sepulchres, Matt, xxiii 27 — 31 ; painted and
garnished, but full of the corruption and decay of
death. s

A whited wall, Acts xxiii 3, alluding to the beauti-
ful outside of some walls, which are full of dust and
rubbish within.

Graves overgrown with grass, and concealed from

SCRIPTURE ITSELF THE ILLUSTRATOR. 175

the notice of those who walk over them, and are hurt
or defiled by the unexpected contact, Luke xi. 44.

Potsherds, covered with silver dross, Prov. xxvi.
23.

Tares, Matt. xiii. 38, remarkable for their re-
semblance to good wheat, especially in the early
stages.

W'olves in sheeps^ clothing. Matt. vii. 15. (See
Bunyan's description of the town of Fairspeech, in
" Pilgrim's Progress.")

Wells without water, 2 Pet ii 17; Jude 12.

A cloak to cover sin, 1 Thess. ii 5; 1 Pet. ii. 16.

Deceitful kisses, Prov. xxvii. 6 (Absalom, 2 Sam. xv.
5 ; Joab, xx. 9, 10 ; Judas, Luke xxii. 47, 48).

The spider's weh, Job viii. 13, 14, a figure of the
hypocrite's trust.

The rush tvithout water, and flag without mire. Job
viii. 11 — 13, a figure of the hypocrite's hope.

Parallel expressions.

Lying, Hosea xi. 12 ; Isa, xxx. 9.

JDissembling, Ps. xxvi. 4 ; Jer. xlii. 20 ; see marg. ;
Gal. ii 13, "the other Jews dissembled" (the Greek
is, "were together guilty of the hypocrisy"), Eom.
xii. 9.

Feignedly, Jer. iii. 10, as when David "feigned
himself mad," 1 Sam. xxi. 13; or the woman of
Tekoah, feigned herself a mourner, 2 Sam. xiv. 2 ;
so the Pharisees, Luke xx. 20; the false teachers,
2 Pet. ii 3.

False lips, Prov. xvii 4 ; Ps. cxx. 4 j false brethren,
2 Cor. xi. 26 ; apostles, 2 Cor. xi. 13 ; teachers, 2 Pet.
ii 1 ; prophets, Matt. vii. 15, &c,

Jer. xxiii. 16.— The marginal reading shows the
close alliance of profaneness with hypocrisy.

Phil, i 8. — Preaching " Christ in pretence ;" as a
doak for party (Judaizing) purposes*, "wam^ \?afe

176 SCRIPTURE ITSELF THE ILLUSTRATOR.

name of Christ to gain proselytes to the law." —
LightfooL

Matt. xxvi. 65. — "Eending the garments" was a
sign of mourning amongst the Jews, but it was also
a frequent evidence of their hypocrisy. It is said
that many of them took good care to rend the gar-
ment on the seam, so that they might, without much
trouble or loss, repair the rent. — Jacobi, Like the
"hypocritical mockers in feasts," Ps. xxxv. 16; and
the hired mourners and minstrels so customary in
Eastern countries in the house of death, Matt. ix. 13 ;
Mai. iii. 14 (see marg.)

Hosea vii. 14; Mai. ii 13; Matt, vi 16, &c.

Hypocrisy is the homage vice pays to virtue ; but "it is as
like to piety as hemlock is to parsley." — Ftdler.

Examples.

Joseph's brethren pretending sympathy with Jacob,
Gen.xxxvii. 35.

Absalom's make-believe vow, 2 Sam. xv. 7, 8 ; and
his flattery, ver. 2^6.

JezebeVs hypocritical fast, 1 Kings xxi. 9 — 14.

SauVs pretended gift to David, 1 Sam. xviii 17 — 30.

Jehvis pretended zeal for the Lord, 2 Kings x. 16.

Johanan, Jer. xlii. 1 — 3, 20.

EzeUeVs hearers, Ezek. xxxiii. 31.

Haman's pretended loyalty, Esther iii. 8.

The Pharisees^ Matt. xvi. 1 — 3 ; Luke xiL 1 ; Matt,
xxiii. — Seven times in this chapter does our Lord call
the Pharisees " hypocrites."

The Herodians, Matt. xxii. 16 — 18.

Judas, the traitor, Luke xxii. 47, 48.

The Jews who sought Chrisfs death.

Never was hypocrisy more fearfully shown than in the con-
duct of the Jews in compassing Clmst's death. The chief
priests and elders professed to seek the death of Jesus in the
needful defence of their nation and law ! They saw no harm in

SCRIPTUEE ITSELF THE ILLUSTRATOE. 177

giving money to one of His own followers to betray Him ; no
wrong in obtaining false witnesses against Him. But they were
too conscientious to put the money into the treasury, or to enter
into the prsetor's hall, lest they should be defiled ! The greatest
sin that ever was committed upon earth, was done professedly
on the ground of being zealous for the law !

Ananias and Sapphira, Acts v. 1 — 8.
Simon Magus, Acts viii. 13 — 23.

IMMUTABILITY Divine.*

" Thou art the same.'' — The essential attribute
of Deity very forcibly contrasted with the mutability
of man, Ps. cii 24—27; Heb. i. 12.

James i 17. — With "no variableness, nor shadow
of turning," an allusion to the parallax of the heavenly
bodies.

Heb. xiii 8. — " Jesus Christ the same yesterday,
and to-day, and for ever."

A text to be especially read with the conte3ct — ^the verse be-
fore, and the verse after. The Lord Jesus is contrasted with
departed pastors, ver. 7 ; and with the Church's liability to be
" carried about with divers and strange doctrines," ver. 9 ; be-
tween these two the Lord Jesus stands, as the abiding ground^
of comfort, and the unchanging basis of the truth.

Acts i. 11. — "This same Jesus."

The same at the second coming as when He left the earth :
who declared Himself to St. John as *'the Alpha and Omega,
the beginning and the ending, — ^which is, and which was, and
which is to come, the Almighty," Eev. i 8.

Exod. iii. 14, "I am that I am"

Jehovah — self -existent — self-sufficient, and imjnutable.

It was a poor shadow which the ancient Greeks had, when
they put over the door of the temple at Delphi the Greek word,
€( (thou art).

IMPATIENCE.— See Murmuring— Bashness,
Esau, Gen. xxv. 29—34. — "Behold, 1 am a\» '^'^

IS.

178 SCRIPTURE ITSELF THE ILLUSTRATOR.

point to die." Esau was then only about thirty-two,
and in perfect health ! " And what profit shaJl this
birthright do to me 1 " Too impatient to wait, the
craving a moment's gratification, made him blind to
the value of the birthright he recklessly threw
away !

Sarah, Gen. xvi., grown weary of waiting God's
time, tried to hasten, by means of her own devising,
the fulfilment of God's promise. — See Expedkiice,

Rachel. — " Give me children, or else I die," Gen.
XXX. 1. Oh, how hard it would go with us, if God
gave us all our desires ! Kachel had children given
her, and died in child-bearing, Gen. xxxv. 16 — 20.

^* Enjoyments snatched out of Grod*s hands, like fruit plucked
before it is ripe, soon rot, and only injure. Like David's child,
bom in adultery, they die in the birth." — GumaU.

The Israelites, Exod. xxxii. — When Moses was gone
up into the mount, unable to wait, they broke out
into rebellion, and came to Aaron ; and Aaron yielded
to their impatience, and made the golden calf. It
was the thirty-ninth day after Moses went up. Only
one day more and he came down! Their impa-
tience and rebellion cost the life of at least 3000
persons 1

Sauly 1 Sam. xiii. 8, an example of waiting till near
the end of an "appointed time," and yet wanting
patience to wait quite to the end. Samuel had ap-
pointed seven days for Saul to wait. Saul waited —
but because Samuel did not come, he became impa-
tient, and himself offered a burnt-offering ! No sooner
had he done so, than Samuel came !

Benrhadad, — "This evil is of the Lord; what
should I wait for the Lord any longer ? " 2 Kings vi
33, — a right premiss, but a wrong conclusion. How
different was the pious exclamation of Eli, 1 Sam. iii.
18; of Job, i. 21, ii. 10; and of Ilezekiah, Isa.
xjcxix. 8.

SCRIPTURE ITSELF THE ILLUSTRATOR. 179

Jdb^s wife, — Job xxxL 9.

"If Gk)d afflict thee, let not impatience add to the affliction."
It is the impatient patient, that makes the surgeon's knife inflict
more pain.

It is related of Mrs. Hannah More, that when on her death-
bed she was asked, If there were anything that could be done
for her ? Her reply was, " Nothing, but leave me, and forgive
me, if I am impatient."

Christ's brethren, John vii. 3, 4.

There is a time for God's purposes to ripen ; and as often a
shower comes near harvest, and fills out the com, which they
lose who gather it too soon ; so our impatient desire to reap
when we should be content to wait, loses the fulness and ripe-
ness of many a blessing.

INABILITY, Man's moral and spiritual.* —
See Blindness — Weahness — Grace —

May be well illustrated by the case of —

Leprosy — the deep and foul stain, which was not
only loathsome, but incurable, Lev. xiii.

Silly sheep going astray, Isa. liii 6. — Proverbial for
their proneness to wander, and their inability to find
the way back.

The Ethiopian, — "Can the Ethiopian change his
skin, or the leopard his spots 1 " Jer. xiii 23. A pic-
ture of sin, inborn by nature, strengthened by educa-
tion, and confirmed by habit.

The bankrupt debtor, who owed ten thousand talents,
and had nothing to pay, Matt, xviii. 24.

A corrupt tree, that cannot bring good fruit, Matt,
vii. 18.

A branch severed from the parent stem, John xv. 5.

We may also add the representations in Chrisfs
miracles of man's natural impotence, which were no
doubt designed to be symbolical. The man bom
blind, John ix. ; the man with a withered hand, to
whom Christ said, " Stretch forth thine \iwcAJ* ^^Jia^X*.

180 scRnrruBE itself the illustratok.

xii 13; the impotent man at Bethesda, ^'without
strength," and " who had no helper," John v. 7 ; the
deaf, deformed, demoniacs, &c. ; sad pictures of suf-
fering humanity, but emblems of the sadder state of
sin and spiritual helplessness.

What man cannot do without Divine aid. —
No man of himself can come to Jesus, John vi 44 ;
receive the spirit of truth, John xiv. 17 ; have saving
faith, John v. 44; Eph. ii 8; hear and receive
Christ's words, Johin viii 43 ; think anything aright,
2 Cor. iii 5 ; bring forth good fruit, Matt, vii 18 ;
please God, Eom. viii 7 ; receive any spiritual hon-
our or success, John iii. 27 ; do the (good) things he
would, GraL v. 17; Eom. vii. 18 — 25; nothing, in
short, that is spiritual or acceptable to GUxi, John
XV. 5.

Solemn questions —

" Who then can be saved 1 " Matt. xix. 25.

" Who can bring a clean thing out of an unclean 1"
Job xiv. 4; xv. 14; xxv. 4.

"Who can say, I have made my heart clean?"
Prov. XX. 9.

" How then can man be justified with God 1 " Job
xxv. 4.

"How can ye, being evil, speak good things?"
Matt. xii. 35.

"Do men gather grapes of thorns, or figs of
thistles?"Matt. vii 16.

" Who is sufficient for these things 1 " 2 Cor. ii. 16.

INCONSISTENCY in PEOFESSORS.*— See J5aci5;.

slidi/ng — Hypocrisy — Profession.

Illustrations.

*'21ke salt losing its savour ^^^ of all things then most

SCRIPTUIIE ITSELF THE ILLUSTRATOR. 181

worthless ; a figure used three times by our Lord in
His teaching, Matt. v. 13 ; Mark ix. 60; Luke xiv.
34, 35.

^^ Spots in your feasts of charity," Jude 12. The
Greek word refers to dangerous rocks sunken under
the sea.

Spots and hlemisheSy 2 Pet. ii. 13.

Kom. ii. 17 — 24. — The sins of teachers are the
teachers of sins.

Prov. XXV. 26. — The inconsistencies and falls of
professed believers before -the wicked, are like " a
troubled fountain, and a corrupt (or muddy) spring."

Prov. XXV. 28. — "He that hath no rule over his
own spirit is like a city that is broken down, and
without walls," — lying open to the attacks of every
enemy, who may enter without resistance the un-
guarded castle.

Eccles. X. 1. — "Dead flies" in the ointment are
like " a little folly " to the reputation of one honoured
for wisdom and good character.

Job xxxiv. 17. — " Shall even he that hateth right
govern 1"

1 Sam. xxix. 3. — "What do these Hebrews herel"

What a reproach to be heard from Philistine lips of one like
David ! But what can any Israelite expect when found in the
Philistines' camp ? Is the resort of the world the place for the
child of God?

John xviii 25. — "Art not thou also one of His
disciples ?" " Did not I see thee in the garden with
Him?"ver. 26.

Peter was now not at the upper end of the hall, standing by
his Master ready to witness for Him, but at the lower end,
amongst Hih enemies, following Jesus *' afar off.''

1 Kbgs XV. 5. — " David did that whick w^a xv^

182 SCBIPTUBE ITSELF THE ILLUSTRATOB.

in the eyes of the Lord, .... save only in the matter
of Uriah the Hittite."

1 Kings iiL 3. — "And Solomon loved the Lord,
.... only he sacrificed and burnt incense in high
places."

"Only" — '*8ave only." What a pity to find blots T^)on
escutcheons that ought to have been quite dear !

INDECISION. — See Lukewarmness,

INDIVIDUALITY.— See A2flic(Uionr--Apprqpria'
tion — Experience — Influence — Obligation,

See Cone, under each — every man — this man —
whosoever — whomsoever, &c.

Under the Jewish dispensation the twelve tribes
were represented in their individuality and their
unity, as in the twelve loaves of the shew-bread pre-
sented before the Lord, and in the twelve stones
upon the high priest's breast-plate.

The Divine concern for individuals is most grar
ciously marked in Scripture, in each person of the
Blessed Trinity :—

God the Father, in His electing love to each of His
saints, Acts xxii 14 ; Rom. xvi. 13 ; 1 Cor. vii. 17 ;
John vi. 44, 65 ; His omniscient knowledge of every
member of His family, Ps. iv. 3 ; 2 Tim. ii 19 ; His
willingness to hear every one that asks. Matt. vii. 8 ;
and receive every one that comes, Isa. Iv. 1 ; besides
the general tenor of the promises, addressed not only
to the Church in general, but in the singular number
to individual characters, as Isa. Ivii. 15 ; Ixvi. 2, &c.

The Lord Jesus, " the good Shepherd," who knows
His sheep by name, and regards them individually
with a shepherd's care, John x. 3, 14 ; xiii. 18 ; xv.
16. That beautiful text, John vi. 37 — 40, while it
sets forth the Father's gift of the whole Church to

SCRIPTURE ITSELF THE ILLUSTRATOR* 183

Christ, no less sets forth Christ's willingness to
execute the Father's will, — that of " all whom He
has given," nothing should be lost." Cf. the contrast
of the comprehensive word " all " with the personal
words, " him that cometh," ver. 37 ; " he," ver. 35,
47, 56 — 58 ; "any man," ver. 51 ; "whoso," ver. 54.
The love of the Lord Jesus was eminently displayed
in the gracious care He showed in His earthly
ministry, to win and to watch over individuals.
Liike XV. 4 is an exemplification of the Shepherd's
care for one "lost" sheep; John iv., of His gentle
dealing with the woman of Samaria, cf. also His
training of the apostles, &c. Even in the midst of
His last acute and bitter sufferings, when the weight
of the whole worid's guilt lay upon Him, His care
for individuals was never diminished ; and after the
resurrection He first appeared to the disciples, one
by one ; to Mary, and to the two, then to the eleven.
After the ascension, when His earthly ministry was
finished. He was seen by St. Stephen, by St. Paul, and
by St. John ; and at His second coming He will re-
ward each individual member of His kingdom accord-
ing to their works; not only "all," 2 Cor. v, 10, but
" every one," Rom. xiv. 12.

The Holy Spirity see Acts iL 3, "cloven tongues
like as of fire, and it sat upon each of them ;" 1 Cor.
xii 11, "Dividing to every man severally as He
wUl."

God's dealings with individuals are marked in
many ways, as, e,g,, in —

His purposes to Israel in their restoration. How
strikingly this is noted in such texts as Isa. xxviL
12, "gathered one by one;" xliii. 7, "even every
one ; " Amos ix. 9, " every grain," not one grain lost.

Eev. vii 1 — 8. — The sealing of the twelve tribes —
an aggregate number, but composed of units.

The distribution of gifts to His people in varying pro-

184 SCRIPTURE ITSELF THE ILLUSTRATOR.

portion and diverse manifestations, 1 Cor. xiL 4 — 11,
28—30; iii. 5—8; Eph. iv. 7—12.

The perfecting of the whole Church by the due per-
fecting of its several members; see Eph, iv. 16,
every "joint," every part; as 1 Cor. xii. 12 — 27, the
body is perfect in the growth and proportion of every
member; so Eph. ii 21 ; 1 Pet. ii. 4, 5, the living
temple grows up into beauty and completeness by the
union and fitness of each living stone.

What one man may do. — See Influmce, Examples
might easily be multiplied of the great power one
person may exercise, for good or for evil. " One sin-
ner destroyeth much good," Eccles. ix. 18 ; one traitor
within the camp may counteract the valour of thou-
sands of brave men; one evil-disposed child may
kindle a fire which twenty strong men cannot quench,
and twenty years cannot repair. " The effectual, fer-
vent prayer of a righteous man availeth much," James
V. 16. What power Moses had, single-handed, to face
the whole multitudes of Israel's hosts ! Exod. xxxii.
26; and Elijah, to confront Ahab and the eight
hundred and fifty priests, and the people of Israel,
1 Kings xviii. 22, 40 ; see similarly the examples of
Shamgar, slaying with his ox-goad six hundred men
(Judges iii. 31) ; Samson, a thousand men (Judges
XV. 15) ; David becoming the champion of his nation,
1 Sam. xvii. ; the poor wise man who delivered a
city by his wisdom, Eccles. ix. 14, 15.

It has been remarked on our Lord's parable of the
sower. Matt. xiii. 3 — 9, " Sowing is generally lonely
work : one sower goes forth alone. The contrast is
all the more striking, between the proverbial sociable-
ness of reaping and the solitude of sowing. In this
age of associations and societies, is there not danger
of forgetting this, that the sower must often be a
lonely man?"

When St. Paul preached at Philippi, we read of

SCRIPTURE ITSELF THE ILLUSTRATOR. 185

ordy one of the women receiving the truth, Acts xvi.
1 3 ; but that one was, as it were, the first-fruits of
Europe.

INFLUENCE, Power of.**— See Usefulness-
Zeal,

Illustrations.

Ointment that bewrayeth itself, Prov. xxvii. 16 ;
Eccles. vii. 1.

Sound, spreading far and wide, like the shrill blast
of the trumpet, 1 Thess. i. 8.

Leaven, gradually fermenting and working into the
whole mass, for good. Matt. xiii. 33 ; or for evil,
Luke xiL 1 ; 1 Cor. v. 7, 8 ; Gal. v. 9.

Salty preserving and seasoning, Matt. v. 13.

"-4 root of bitterness" Heb. xii. 15 ; of Deut. xxix.
18, marg. — "a poisonful herb." See in Heb. xii. 15
what may come from one root — " lest there be any
root .... and thereby many be defiled."

A canker or gangrene, 2 Tim. ii. 17, ie. a mortifica-
tion in the flesh, which, unless stopped, is fatal.

Bewitching or fascinating. Gal. iii. 1.

A viper brood, Ps. Iviii. 4, cxl. 3 ; Matt, iii 7.

Tares, choking the good wheat, Matt. xiii. 24 — 30.

See Cone, under example — ^pattern — ^follow, &c.

The power of individuals, — What one man may do.
— See Individuality,

iFully illustrated in the history of the kings of Israel and
Judah, especially '* Jeroboam, the son of Nebat, who made
Israel to sin." Fifteen times is his name so branded, 1 Kings
xiv. 16, XV. 30, 34 ; xxi. 22, 52 ; 2 Kings x. 29, 31 ; xiii. 2, 6,
11 ; xiv. 24 ; xv. 9, 18, 24, 28.

So of bad wives — Jezebel in Israel, I Kings xxi.
25; Athaliah in Judah, 2 Kings viii. 18.

The influence of a few, Deut. xx. 8 ; Judges vii. 3 ;
Isa. xxx. 17 ; exemplified in the spies who diaco\rc^^<6^

186 SCRIPTURE ITSELF THE ILLUSTRATOR.

the people, and brought down God's judgments upon
the nation, Num. xiii 26 — 33, xxxiL 9.

The influence of the multitude^ Exod. xxiiL 2 ; Prov.
i 10, iv. 14, 15; Matt, vii 13; illustrated in cases
like that of Israel overpowering Aaron, Exod. xxxiL
1,2; Saul, 1 Sam. xv. 9, 15 ; Pilate, Matt, xxvii. 24,
26, Mark xv. 15 ; Festus, Acts xxiv. 27.

1 Cor. XV. 33. — "Evil communications corrupt
good manners." Prov. xxii 24, 25.

How easy it would be to trace the history of this text through
Scriptxire. Ps. cvi. 36 gives one moral of Israel's history —
"They were mingled among the heathen, and lecumed deir
UDorks" see Hosea vii. 8, 9, The history of Lot is a mournful
instance of contact with evil (see <Sm, Progress of.) Jacob's
seven years dwelling before Shalem was followed by the defile-
ment of his daughter, Gren. xxxiii. 18, 19, xxxiv. ** The mixed
multitude" infected Israel, Num. xi. 4. False gods are found
in godly families, Gren. xxxi. 19, 84 ; xxxv. 2. Association be-
gets assimilation. Coals touched are sure either to bum or
sully. If we are not scorched by the fire of bad company, we
are sure to be blackened by the smoke. The sheep can scarcely
struggle through the thorns without losing some part of its
fleece. Sinful love leads to sinful leagues.

The influence of a good namCy Eccles. vii. 1 — more
diffusive than the sweet odour of "precious oint-
ment ;'* more valuable than riches, Prov. xxii 1 ; Ps.
cxii. 6.

David's "name was much set by," more valued
than SauFs splendour, 1 Sam. xviii. 30; Cornelius,
Acts x. 22 ; Ananias, xxii. 12 ; Demetrius, 3 John. 12

Tlie influence of counsel and association, Prov. xiiL
20. Joash did well all the days of Jehoiada the high
priest ; whilst afterwards, associating with the wicked
princes of Judah, he was destroyed, 2 Chron. xxiv.
2, 17—25.

Uzziah, led by Zechariah, sought God, 2 Chron.
xxvi. 5.

£u^A the Moabitess, brought into contact with

SCRIPTURE ITSELF THE ILLUSTRATOR. 187

Naomi, learned from her to love the (Jod of Israel
and the Israel of God, Kuth 116.

So Pharaoh, so far as he was led by Joseph ;
Moses, by Jethro ; David, by Abigail ; Ezra, as he
was encouraged by Schechaniah; Peter, brought to
Jesus by Andrew ; Nathanael, by Philip.

Eehoboam, led by the foolish young men ; Jehosh-
aphat, placed in imminent danger through his con-
nection with Ahab ; Jehoram marrying Athaliah, &c.,
are examples of association for evil.

The influence of custom and example. — How much is
implied in the words — " The doings of Egypt," and
" tie doings of Canaan," Lev. xviii. 2, 3 ; " the man-
ner of Beersheba," Amos viii. 14; and alas! "the
doings of (backsliding) Israel," 2 Chron. xvii. 4.

Mark xv. 8. — The multitude began to desire Pilate
" to do as he had ever done unto them."

Acts xvii 21. — " The Athenians and strangers :" so
soon do the new comers catch the manners and
habits of a place. The Lacedemonians had a law, to
allow no stranger to remain longer than three days in
the same place. Was it not dwelling in Egypt that
gave Israel the thought and fashion of the golden
calf ? and Jeroboam's calves also ?

The influence of rank and station, John vii. 48. —
" Have any of the rulers or of the Pharisees believed
on Him?"

The influence of neighbourhood, Num. xvi. 1. — The
family of Kohath and the family of Eeuben joined in
the conspiracy against Moses and Aaron. Blunt notes
it as a coincidence, that both these divisions were
pitched on the. same (the south) side of the taber-
nacle. They were therefore neighbours, and might
naturally communicate, and influence each other.

It was probably the same cause that led Eeuben
and Gad to make the joint request to have their
portion on the east of Jordan. They hadb^enxifeV^-

188 SCRIPTURE ITSELF THE ILLUSTRATOR.

hours from their first encampment round the taher-
nacle, Num. v. 10 — 14.

Sometimes violent —

Like a strong and rushing torrent, 2 Pet. iii 17;
as Bamahas " was carried 2lwb,j" Gal. ii. 13 ; and the
Galatians were " driven hack," Gal. v. 7, marg. ; and
the false teachers came as " with a tempest," 2 Pet.
ii. 17.

Insinuating and subtle, like those who " creep into
houses," 2 Tim. iii. 6 ; working " privily," 2 Pet.
ii. 1 ; climbing over the wall, John x. 1 ; entering by
the side door or postern gate, Jude 4 (Greek.) Se-
duction has generally been more fatal to the Church
than persecution.

Unconscious and without design, as when a few faint
hearts make many cowards, Deut. xx. 8 ; Isa. x. 18 ;
or as when the fragrance of a good man's character
exercises a magic influence over those whom he never
saw. Most men are led for good or for evil by the
magnetic influence of a few powerful leaders. What
a power was there in the name of the great Apostle
of the Gentiles !

INTENTIONS.*

The Lord discerns them, Heb. iv. 12.

The chief value of good deeds, lies mainly in their
right intentions.

Abraham offered Isaac, not in deed, but in inten-
tion; and the intention was accepted as the deed,
Heb. xi. 17.

David was commended for his desire to build the
temple, 1 Kings viii. 18.

The widow's mite, Mark xiL 43, 44.

Mary — ^What a noble eulogy — " She hath done
what she could," Mark xiv. 8.

The Macedonians' liberality, 2 Cor. viii. 2, 3, 12.

SCRIPTURE ITSELF THE ILLUSTRATOR. 189

Wickedness lies not in acts only, but in inten-
tions.

Looking may be lusting, Matt. v. 28.

Hatred is accounted murder, 1 John iii 15 ; James
iv. 2 — " ye kill " (marg.) ; " or envy." So Jacob was
a murderer in intention when he wished to kill Esau,
Gen. xxvii. 41 ; Joseph's brethren, xxxvii. 20, 21 ;
Saul, wishing to kill David, 1 Sam. xviii 25, xix. 3,
and Jonathan, xx. 33 ; Solomon, wishing to kill Jero-
boam, 1 Kings xi. 40.

Good intentions cannot justify wrong actions.

Gideon perhaps meant no harm in making the
ephod, but he brought a snare upon himself, and
upon his house. Judges viii. 24, 27.

Uzzah, 2 Sam. vi. 6, 7.

James and John, Luke ix. 54.

Peter, striking Malchus, John xviii 10.

JEWS.**

Emblems and Figures.

The vine, vineyard, Ps. Ixxx. 8 ; Isa. v. 1 — 7 ; Jer.
ii. 21, &c. — See Privilege,

The fig-tree; especially in our Lord's parable of the
barren fig-tree, Luke xiii. 6 — 9 ; and of the fig-tree
cursed, because it bore leaves but no fruit, Mark xi.
12—14, 20.

The olive into which the Gentile Church was grafted,
Eom. xi 17 — 21.

ThejAry tree, ripe for burning, Luke xxiii. 31.

The dry hones — very many and "very dry," in
EzekieFs vision, Ezek. xxxvii I — 14.

A vessel wherein is no pleasure, Hosea viii. 8.

Com sifted (marg., caused to move), yet not lost,
Amos ix. 9.

The Lord!s ^^ peculiar treasure,^^ Exod. xix. 5; Ps.
exxxv. 4 ; the Lord's portion — the lot of His iuKexv

190 flCSXPTTSZ rrszLT thk hixstratos.

tanrA, Dent xtxti, 9, See ako some of our Lord's
parables.

JOY.***— See Pra««— T^aBJt/ii/jkifiL
Imblzms and Illustrations.

Z^A/ from bearen, — ^pore, eheeringy ^ffosive, often
eclipsed — sweetest after gloom and darkness. — See
Cone.

Sinf/ing and mtmc, the natural expression of cheer-
fnlness and joy, especially at times of festiyity and
rejoicing. God giyeth His beloved "songs in the
night/' Zion'g pilgrims "sing in the way;" "the
ransomed of the Lord shall .... come to Zion ....
with songs."

Dancing f leaping, shmUing for joy, Jer. xxxL 13 ;
Ps. XXX. 11 ; Isa. xxxv. 6 ; Ezra iii 12 ; Lake vL 23;
Acts iii. 8.

Seed sown in the earth, awhile hidden, but, by its
nature, in due time bursting into beauty, Ps. xcvii.
11.

The gladness of natv/re in her times of joy.

The singing of birds in early spring, Cant. iL 12.

A desert land blooming with beautiful and fragrant
flowers, Isa. xxxv. 1, 2.

A watered garden, Jer. xxxL 12.

The joy of festivity, —

Wine, Ps. civ. 15 ; Cant, i 2 ; Isa. xxv. 6 ; Zech.
X. 7.

Christ's first miracle had a symbolical reference,
doubtless, to the joy of His kingdom, John ii. 10.

0//—" the oil of gladness," Ps. xlv. 7 ; " the oil of
joy for mourning," Isa. Ixi 3 ; the festive anointing,
Ps. xxiii. 5.

nn\Hc garments, Eccles. ix. 8 ; Eev. iii. 6.

The joy of tlie bride and bridegroom, Isa. bd. 10; bdi
ff; Jor, xxxiiL 11 ; Rev. xxL 2.

SCKIPTURE ITSELF THE ILLUSTRATOR. 191

The joy of harvest^ Isa. ix. 3 ; Deut. xiL 7 ; Ps.
cxxvi. 5, 6, rejoicing in a finished work ; joy natural,
grateful, social.

The joy of victory, " when men divide the spoil,"
Isa. ix. 3 j Ps. cxix. 162; 1 Sam. xxx. 16.

The joy of a treasure found. Matt. xiii. 44.

A father's joy in receiving home a long-lost son,
Luke XV. 22 — 24 ; the joy of reconciliation.

See Cone, under joy — ^gladness — rejoice — delight
— merry — laughter — singing — shouting, &c.

The fulness of joy. — It is difficult to express the
rich abundance of the believer's joy, — so many words
of pregnant meaning are used to describe it. It is
great, abundant, exceeding, exceeding abundant, joy-
ful, exceeding joyful (even in tribulation), As with
a girdle the joyous believer is "girded with glad-
ness, and comforted on every side;" "compassed
about with songs of deliverance;" filled with joy;
able, even in this world of trial, to " rejoice with joy
unspeakable and full of glory," — knowing that yet a
little while, and he shall have not only " fulness of
joy," but " pleasures for evermore."

Scripture names, expressive of joy. — ^Abigail
means my father's joy; Isaac, laughter or smiling;
Capernaum, the village of consolation ; Gennesareth
or Kinneroth, harp or psaltery, the emblem of glad-
ness or fertility.

Jewish feasts. — The Jews had several feasts
which they were bidden to celebrate with joy and
rejoicing; see Deut. xii. 7, 12, 18; xvi. 11, 14;
whilst they had but one principal fast. Joy was
enjoined upon them as a special ordinance, Deut.
xxviii 47, 48.

The New Testament. — Nearly all the books of
the New Testament end joyously. Cf. the end of
the Old Testament.

192 SCRIPTURE ITSELF THE ILLUSTRATOR.

St. Paul's epistles are full of joy and gladness,
and not least those that were written in times of
trial. It was the remark of Grotius, that of all St.
Paul's Epistles, the four which are most joyous are
those written in prison ; the Philippians, Colossians,
Philemon, and 2 Timothy.

The Lord Jesus, — The " man of sorrows " was no
stranger to " holy joy." " Anointed " with the " oil
of gladness " above His fellows, Heb. i. 9. His first
miracle was at a wedding feast, John ii 1 — 11. He
rejoiced in the contemplation of the Divine sove-
reignty, Matt. xi. 25 ; in sympathy with the success
of the seventy, Luke x. 21 ; in looking beyond the
cross and shame, Heb. xii. 2 ; as the good shepherd,
in bringing home his recovered sheep, Luke xv. 5.—
See Isa. liu. 11, Ixi 3.

KINDNESS— MEKCIFULNESS.*— See Zot;e—
Brotherly Love — Hospitality — lAherality — Neighbour —
Unselfishness,

Great beauty of thought is involved in many of
the words descriptive of true kindness.

In Hebrew the same word (chesed) is rendered saints
— merciful — and kind, see Prov. ii. 8 ; Isa. Ivii 1
(marg.) Speaking " kindly," or " friendly," or " com-
fortably," in Hebrew, is literally speaking " to the
heart," see the margin in Gen. xxxiv. 3 ; Kuth ii 13;
Isa. xl. 1 ; Hosea ii. 14.

In Greek the ordinary word used is one meaning
gentle — (x/^<"-os), see Matt. xi. 30 — "my yoke is
easy" (gentle.)

In English, how much is implied in our word

hind, from kindred, one of the same kin (as the word

humane is nearly aUied to human), it being the law

of nature, that nearness of kindred should beget one-

ness of affection.

SCRIPTUKE ITSELF THE ILLUSTRATOR. 193

It is interesting to observe how the word " kind-
ness" is sometimes interchanged, in the text and
margin of our authorised version for other words, as —

" Mercy, ^^ Gen. xxxix. 21 ; goodness — ^mercy or
kindness, Hosea vi 4.

" Merciful men^'' Isa. IviL 1 ; see the margin — " men
ofkindness or goodness."

^^ Pkty^^ at home, 1 Tim. v. 4; the margin reads
" kindness."

" Goody — ^A very frequent meaning of this word in
Scripture is kind — benevolent: "a good man" —
" good words " — " good gifts " — " good pleasure," &c.
— See Goodness,

Kind — tenderhearted, Eph. iv. 32.

The extent of true kindness is sometimes marked
by expressions of great force —

"Be Tdndly affectioned,^^ Eom. xii. 10 — two loving
words coupled together. The original word refers to
the strong aflTection — one of the strongest in nature —
which all animals have to their offspring.

" The kindness of the Lord*' 1 Sam. xx. 14.

" The kindness of God" 2 Sam. ix. 3.

Hebrew idioms expressive of the greatest kindness : such
kindness as Jonathan sought of David, and David was ready to
** show to Jonathan's house."

The law of kindness, Prov. xxxL 26 — the gentle
rule that charms and sways the virtuous household.

The patient endurance of kindness, 1 Cor. xiii. 4.

The true position of kindness. Col. iii. 12 ; engen-
dered by mercy, and followed by humility.

GaL V. 22. — "Gentleness," preceded by "long-
suffering," and succeeded by " goodness," or benevo-
lence — fidelity — meekness.

James i 27 ; Matt. xxv. 35 — iO ; 1 Tim. v. 10.—
How largely kindness enters into the evidence of tru6
reUgion.

194 SCRIPTURE ITSELF THE ILLUSTRATOR.

The reward of kindness, Prov. xi. 17, xiv. 21 ;
Matt. V. 7.

Examples of kindness and its recompense —

Job, chap. xxix. 11 — 17. — A noble example of kind-
ness, in helping the helpless, and taking trouble to
search out the cause he would assist.

The Kenites, showing kindness to Israel — an act
remembered many hundreds of years after to the
advantage of their descendants, 1 Sam. xv. 6.

Boaz, Euth ii, iiL

David's kindness to the Egyptian slave, which was
the means of his own signal success, 1 Sam. xxx.
11—20.

Ehed-melech, Jer. xxxviii 7 — 13.

Eahah — ^amply rewarded for preserving the life of
the spies by the preservation of herself and family,
Joshua ii. 18.

Jonathan's kindness to David, which led to his chil-
dren's preservation, 2 Sam. ix. 7, xxi. 7.

The centurMs anxiety for the welfare of his sick
servant, was the cause of his own faith being con-
firmed. He built the Jews a synagogue, and they
interceded for him to Christ, Luke viL 2 — 10.

The good Samaritan — an example of genuine kind-
ness shown to a stranger, without regard to personal
claim, race, or religion, Luke x. 30 — 37.

ComeliuSy Acts x. 4.

The larlarous people of Melita, very fully repaid for
their kindness to the shipwrecked mariners, Acts
xxviii. 1 — 10.

Many of those who were healed by Christ's mira-
culous power, owed their cures to the kindness of
friends and neighbours who brought them before
Him, see Matt. xv. 22, 30 ; Markii 3, vL 56, viL 32;
Luke vii. 2, 3 ; John iv, 46, 47.

SCRIPTUEE ITSELF THE ILLUSTRATOE. 195

KING, Christ the. — See Crovm — Head — Leader
— Lord.

. Titles.

Prince, Acts v. 31 ; " Prince of peace," Isa. ix. 6 ;
"Prince of life," Acts iii. 15 ; "Prince of the kings
of the earth," Eev. i 5 ; " Prince of princes," Dan.
viii. 25 ; " Messiah the Prince," Dan. ix. 25.

King, Ps. iL 6, xlv. 1 ; Zech. ix. 9 j " King of
saints " (nations or ages, marg.), Eev. xv. 3 ; " King
of Israel," John I 49, xii. 13 ; " King of glory," Ps.
xxiv. 7—10; " King of kings," 1 Tim. vl 15 ; Eev.
xvii 14, XIX. 16; "King of the Jews" (the title
given to Christ at His birth and at His death — both
times by Gentiles), Matt. ii. 2, xxvii. 37.

Emblems of sovereignty.

The sqeptrey Heb. i. 8. (Balaam's prophecy of" the
star and sceptre," Num. xxiv. 17, looked forward to
the first and second advents of our blessed Lord.)

The key or government on the shoulder, Isa. xxii
20 — 22, ix. 6 ; the crown, Eev. xiv. 14, xix. 12 ; the
throne, Eev. iii 21.

(The ancients represented the Almighty by the figure of a
sceptre, with an eye at the top ; denotii:^ omnipotent power,
guided by omniscient wisdom.)

Types of Christ's kingly character under diflferent
aspects : —

Melchizedek, the priest and king ; " king of righte-
ousness and king of peace," Gen. xiv. 18 — 20 ; Heb.
vii 1—11.

David, the warrior king, 2 Sam. viii. 15 ; Jer. xxx.
9 ; Ezek xxxiv. 23, 24 ; xxxvii. 24 ; Hosea iii 5.

Solomon, the peaceful king — " The man of rest,"
1 Chron. xxii. 9 ; Ps. badi 1 (title.)

The Priest upon His throne, Zech. vi 13. In
most of the typical histories the two offices of priest

196 SCRIPTURE ITSELF THE ILLUSTRATOR.

and king are represented by distinct persons, as in
Joshua and Eleazar; but there are many striking
illustrations of the two conjoined, as shadows of their
union in the one person of Christ ; as, e.g, —

Melchizedek, Heb. vii. 1 — 11 ; Ps. ex. 4.

Aaron, — Himself of the tribe of Levi, Aaron mar-
ried Elisheba, sister to Naashon, of the royal tribe of
Judah, Exod. vi. 23.

''Thus an alliance was formed betwixt the family of the
priests and of the kings, which might shadow forth Him, who
was both Priest and King in one person." — Scott,

Joshua the high priest, wearing the crowns of silver
and gold, representing the two offices held by one
person, Zech. vi. 9, 10.

The Branch, Zech. vi 12, 13 — "The priest upon
His throne."

The two olive trees by the golden candlestick, Zech.
iv. 11 — 14, most probably stand for Zerubbabel and
Joshua, ruler and priest of Israel in Zechariah's time.

One like unto the Son of man, Rev. i 12 — 16.
In this vision of the Lord Jesus to St. John, the sjnn-
bols are taken partly from the priestly dress, and
partly from figures emblematic of kingly majesty.

It is very striking to compare with this appearance
in Rev. i., the appearance of "one like the Son of
man" to Daniel (chap. vii. 13), where Christ is pro-
bably so described, to contrast His humane and gentle
reign with the kingdoms of this world, represented
by fierce and savage beasts — ^the lion, bear, &c., ver.
1—8.

Cant. V. 11. — " His head is as the most fine gold."
— See Head.

Heb. iv. 14—16.

Here we have most beantifidly joined again the royal and
priestly offices of Jesns. ** The throne in heaven," which be-
lievers may boldly come to, is a " throne of grace " (a throne

SCRIPTUEE ITSELF THE ILLUSTRATOR. 197

where "grace reigns through Christ ") ; but they have " access
with confidence," because the great High Priest has " passed "
for them into heaven, with all His priestly tenderness, as well
as kingly power.

Acts V. 31. — " A Prince and a Saviour."

So St. Peter speaks of Christ in His ascended glory. As
Joseph, when exsJted after his sufferings to be ruler in Egypt,
was the saviour of the land ; as he was saluted as ** tender
father," Gen. xli. 43 (marg.), and his power was used for the
well-being of the country ; so the Lord Jesus is " exalted to
have mercy." "The Lord of glory" is also "the Prince of
peace."

There are three books of Scripture in which
Christ's kingly oflSce and character are brought out
with peculiar prominence.

The Psalms speak of Him as King. Ps. ii. 6, as
Divinely called to the kingdom, despite the confeder-
ate opposition of "the kings of the earth," "and their
rulers." Ps. xlv. sets forth the conqueror receiving
the promised throne, and entering upon His royal
dignity. Ps. Ixxxix. describes the King as established
on the throne by the covenant of the Divine faith-
fulness. Ps. Ixxii. prophesies the external diffusion
and internal blessings of His kingly reign; whilst
Ps. ex. foretells the Melchizedek sovereignty of the
Lord. See also other Psalms, as xciii., xcvii., xcix.,
&c.

St. Matthew's GtOSPEl is especially the gospel of
the kingdom. The opening genealogy treats of
Christ, "the son of David, the son of Abraham."
It is the only gospel in which the expression is used,
" the kingdom of heaven ; " the only gospel in which
Christ speaks of Himself in His discourses as "King,"
XXV. 34. It begins with Gentiles honouring Christ
at His birth as " King of the Jews ; " and it closes
with the same title as the superscription over the
cross, written also by a Gentile.

198 SCRIPTURE ITSELF THE ILLUSTRATOR.

The Book op Eevelation. — See Christ the King,
chap. i. 5; iii. 7j xiv. 14; xv. 3; xvii. 14; xix. 6,
11—16.

Christ's kingly character was acknowledged in
every part of His earthly ministry. In the annuncia-
tion by an angel, Luke i. 32, 33 ; in His infancy, by
Gentile philosophers, Matt, ii 2 ; in His life, by the
Jewish multitude, Luke xix. 38 ; in His death, by a
heathen ruler. Matt. xxviL 37 ; Mark xv. 26 ; Luke
xxiii. 38; John xix. 19; in His resurrection, by the
Father's decree and will, Ps. ii. 6.

No king like Jesus !

What a contrast is there between the Lord Christ
and the kings of this world 1

They are but —

Changeable, — "Another king arose, which knew not
Joseph," Acts vii. 18.

Helpless, — Darius " set his heart on Daniel to de-
liver him, and laboured." But he could not, Dan. vi.
14; cf. Hosea v. 13.

Tyrannical, — Pharaoh — Ahab — Herod, &c.

Mortal, — They must fall like meaner men, Ps.
Ixxxii. 7.

Vain ^^ princes of this world that come to nought,"
1 Cor. ii. 5.

The Lord Jesus is " the blessed and only Poten-
tate, the King of kings, and Lord of lords," 1 Tim.
vi 15.

KINGDOM OF HEAVEN.— See King,

An expression used only by St. Matthew, and by
him twenty- eight times in twenty-eight chapters.

Why St. Matthew speaks of the " kingdom of hea-
ven,'* when other writers speak of " the kingdom of
God," is variously accounted for. Many say, because

SCRIETURE ITSELF THE ILLUSTRATOR. 199

St. Matthew wrote for Jews, and would teach them
the spiritual and heavenly nature of Christ's king-
dom. The Jews boasted that they were the subjects
of Jehovah ; and they looked for a temporal kingdom
of the Messiah ; God was their king ; but they must
learn that "to be subjects of the Divine kingdom as
Jews was quite distinct from being citizens of the
kingdom of heaven, as those whose hearts were under
a heavenly rule ; iust as their beine Abraham's chil-
dren did not necessarily involve their being the spiri-
tual seed of Abraham." — Eev, C, D, Marston,

KNOWLEDGE*— See Wisdom— Folly,

Figures.

The tree of hnowledge, Gen. iL 9 ; iii 6. — Pleasant
and promising. The test of man's obedience, and
the occasion of man's fall It was significant that
our first parents longed more for the tree of know-
ledge than for the tree of life. " They would rather
be learned than holy." — Leighton.

" The key of knowledge" Luke xi. 52, to open or
shut the cabinet of truth.

A crowriy Pro v. xiv. 18, encircling the brow of the
prudent.

A sweet savour or perfume ; so the apostle compares
the knowledge of Christ to the perfumes scattered in
ancient triumphal processions, 2 Cor. ii. 14.

The pride of learning is often one of the greatest
obstacles to the reception of gospel truth. It is ob-
servable in Scripture, that the preaching of the gos-
pel has had least success in those places, and among
those classes, that were eminent for learning. The
scribes and Pharisees, the Sadducees and lawyers,
were the most learned men amongst the Jews in our
Saviour's day; yet the great Teacher gathered few
converts from their ranks. Learned Athens was

200 SCRIPTURE ITSELF THE ILLUSTRATOR.

called "the eye of Greece," as Greece was called "the
eye of the world : " yet St Paul's preaching made
less impression in leaded Athens tha^ in thefimpler
towns of Philippi and Colosse.

Of all the churches planted by St. Paul, none made
such boast of the abundance of their gifts and know-
ledge as the Church of Corinth. But it is to be ob-
served, that no church is so repeatedly called to
account by the apostle, on this very ground. How
frequently, e. ^., in 1 Corinthians, he repeats the
question, " Know ye not 1 " (five times ^in chap, vi
alone,) and how earnestly he warns them against de-
ception. " Be not deceived " — " Let no man deceive
himself." See vi. 9; xv. 33; iii 18. See also L
17—31 ; viii 1, 2, 10, 11 ; xiii. 2—8.

Of all the heresies which troubled the Church of
the apostle's days, there was none which wrought
more evil than that of the Gnostics, a sect who de-
rived their name (which means, the knowing ones)
from the assumption of their boasted wisdom.

John xiii. 17. — "If ye know these things, happy
are ye if ye do them."

Our Lord here reveals the secret of true happiness, sanctified
knowledge, combined with holy obedience. Not knowledge
alone, — ^knowledge may exist apart from wisdom ; nor obedience
alone, — obedience may be sincere and self-denying, but mis-
taken ; but sanctified knowledge conjoined with spiritual obedi-
ence. Light in the head, with grace in the heart, — an
enlightened conscience and a sanctified will — ^both looking to
Jesus.

1 Cor. xiii. 9. — " We know in part."

The Syriac and Arabic versions read, " Of many things wo
know a little."

LAW, The.*

The Hebrew word for law (torah) is derived from a
root signifying to point, as with the finger, and might

SCRIPTUKE ITSELF THE ILLUSTRATOR. 201

be well rendered the directory — a good definition of
the law.

The Greek word w/ws, according to Parkhurst, means
assigning, ?-.e., distributing to every man (his duty).

Our English word law (anciently written lagh), is
the past participle of the Anglo-Saxon verb lagyan,
or lecgan, to lay down, ie., what should be a rule of
conduct. We still speak of " laying down the law,"
— a phrase, no doubt, borrowed from this derivation.

Illustrations.

Fire, Deut. xxxiiL 2, " From his right hand went a
fiery law ;" a law given out of the midst of the fire,
iv. 33; and, in its nature, keen and consuming as
tire.

The vail on Moses* face, representing the obscurity
and shadowy nature of the Mosaic dispensation, Exod.
xxxiv. 33 ; 2 Cor. iii 13.

A sketch, outline, or rough draught of a picture,
Heb. X. 1, compared to the full, clear, filling up.

A schoolmaster, Gal. iii. 24, or rather poedagogue
(Greek) : among the Greeks a faithful servant en-
trusted with a boy from childhood to youth, to keep
him, with severe disciplinary strictness, from evil, and
to conduct him to the schoolmaster from day to day.

The handwriting of ordinances. Col. ii. 14; the obli-
gatory bond under which men lay, and by which they
are condemned.

A jailor keeping those in custody in ward and
bondage ; " shut up," Gal. iii. 22, 23 (the two words,
"concluded," "shut up," are the same verb in the
original).

Yoke of bondage. Gal. v. 1 ; Acts xv. 11.

Elements of the world, "weak and beggarly ele-
ments " or " rudiments," Gal. iv. 4, 9.

The minority of children, under tutelage. Gal. iv. 1.

A parenthesis, Eom. v. 20 ; " the law came in

%

202 SCEIPTUEE ITSELF THE ILLUSTRATOR

parenthetically," intervening between the promise
and its fulfilment in Christ ; see Gral. iiL 19 ; not as
God's original and final plan, but added for a sub-
ordinate purpose, more fully to reveal the evil occa-
sioned by sin, and the glory of redemption by Christ.

The necessity of the restraint of law is well
shown by such instances as Judges xviL 6 ; xviii. 8 ;
xix. 1 ; XX. 25 : 1 Sam. ix. 17 (marer.) To say of
faUen man, "every man did that which was right in
his own eyes," is as much as to say every man did
that which was wrong.

Lawlessness is the very spirit and mark of Anti-
christ. It is the proper meanmg of the Greek word
for iniquity generally (aw/aa), but the concentration of
all lawlessness and self-will will be developed at last
in Antichrist. His title is emphatiaJly "that
Avicked" or lawless one, 2 Thess. iL 8; so "the
mystery of iniquity " is literally the mystery of law-
lessness,

SiNAL— The manner in which the law was given
at Sinai, amidst thunders, and lightning, and dark-
ness (see Exod. xix. 12 — 19 ; Heb. xii 18 — 22), was
symbolical of the character of the legal dispensation.
The moral law being written on tables of stone, was
doubtless designed to show its perpetual obligation.

Circumcision was considered as legally and morally
binding the circumcised to keep the whole law, Gal.
V. 3.

Eom. xiii. 10. — " Love is the fulfilling of the law."

" All God's law was at first reduced to ten precepts,

and all this is in so short bounds, that those ten precepts are
called ten words. Yet, when Christ came, He abridged this law
shorter, and reduced the ten to two, * Thou shalt love the Lord
thy God with all thy heart, and thy neighbour as thyself. ' St.
Paul yet comes after, and rounds up all into one ; God reduceth
all into ten ; Christ those ten into two ; Paul those two into
one — Love is the fulfilling of the law." — Adams,

SCRIPTURE ITSELF THE ILLUSTRATOR. 203

1 Cor. ix. 21. — The moral law is still a rule of life
to us.

Those that think they have done with the law, shall find that
the law has not done with them.

The Lord Jesus is " the end of the law," Eom,
X. 4; the fulfiller, Matt. iii. '15; the expounder,
Matt. V. ; and our Redeemer from its curse, Gal.
iii. 13.

There were six points in which the Lord Jesus
paid especial honour to the law : (1.) in His circum-
cision on the eighth day, Luke ii. 21 j (2.) in His
presentation in the Temple, Luke iL 22 ; (3,) in His
being baptized by John, Matt. iii. 15 ; (4.) in His
paying the tribute-money, Matt. xvii. 24 — 27 ; Exod.
XXX. 13; (5.) in observing the feasts, &c., ordained
by the law; (6.) in submitting to the penalty of the
law, and enduring its curse in His death.

It is a striking fact, that while infidels have pre-
sumed to mock the Lawgiver, and Him who has
redeemed us from the curse of the law, they have
never attempted to touch the law itself. The perfec-
tion of the Ten Commandment^ stands before the
civilized world unimpeached, as a perfect rule of right
and wrong.

LAW AND GOSPEL.*

In some instances the law and the gospel are, as it
were, connected ; in others they are contrasted. An
old writer says, Many ordinances of the law had
something of the gospel in them, and many gospel
ordinances have something of the law in them.

The law was chiefiy mgative — "Thou shalt not;"
the gospel is chiefLy positive.

The law is compared to " the letter" the gospel to
" the spirity" 2 Cor. iii. 6.

The difference between the law and gospel, it has

204 SCRIPTURE ITSELF THE ILLUSTRATOR.

been well said, consists in the transposing of two
words. The law says, Do and live, Ezek. xx. 4, 13,
21 ; the gospel says, Live and do.

Under the law the Lord is spoken of as leading
and training Israel, as the eagle trains her young,
Deut. xxxil 11. The Lord Jesus spoke of Himself
by the familiar and more tender figure, " as a hen
gathereth her chickens under her wings," Matt, xxiii.
37. The eagle forces her young to fly, and teaches
them by terror ; the emblem used by our Lord is one
solely of affection and tender gentleness.

Moses' first miracle was significant of his dispen-
sation, turning water into blood, Exod. vii. 19, 20 ;
Christ's first miracle was turning water into wine,
John ii. 9, 10.

The yoke of the law was a " yoke of bondage," gall-
ing and unbearable. Acts xv. 10; GaL v. 1. The
Lord Jesus says, " My yoke is easy, and my burden
is light," Matt, xi 30.

Moses might not enter Canaan; neither he, nor
Aaron, nor Miriam, — doubtless a figure of the weak-
ness of the law. It was reserved for Joshua (another
name and type of Jesus) to do that which the great
lawgiver could not do.

Lejyrosy was the special type of sin. It was the
office of the priest to examine and pronounce the leper
cleansed. The Lord Jesus made the lepers clean.

The rock smitten by the rod of Moses is generally
regarded as a type of Christ smitten by the law,
Num. XX. 8.

The law written on stones on Mount Ehal was to be
accompanied by an altar, on which were to be offered
burnt offerings and peace offerings, Deut. xxvii. 1 — ^.

The vail rent at the death of Christ made the way
into the holiest free, Matt, xxvii. 51 ; Heb. x. 19, 20.

" The law made nothing perfect" (could not pardon,
pacify, nor purify), " but the bringing in of a better

SCEIPTURE ITSELF TUE ILLUSTRATOR. 205

hope did;" or, as it is in the margin, "it was the
bringing in of a better hope," Heb. vii. 19.

The law consisted of ^^ carnal ordinances,'* "im-
posed " as a heavy burden, " until the time of refor-
mation," Heb. ix. 10.

The law was given peculiarly to one nation. The
goSpel proclamation is, " the field is the world," Matt.
xiiL 38 ; " go ye therefore and teach all nations. Matt,
xxviii 19.

The law is the "ministration of condemnation;"
" the ministration of death ; the gospel is " the minis-
tration of the Spirit," " the ministration of righteous-
ness," which " exceeds in glory," 2 Cor. iii. 7 — 9.

" The object of the law is to make men poor, the
object of the gospel is to make men rich." — De Wette,

LEADEE, CHEIST, of His people.— See Head.

The Lord Jesus leads His people, as —

The pillar of doud and of fire went before Israel
for guidance and protection, Exod. xiii 21, 22 ; xl.
36—38; Neh. ix. 12,19.

The arh led them over Jordan, Joshua iii.

A shepherd leads his flock, Ps. xxiii 2, 3 ; Isa. xl.
11; John X. 3, 4.

A standard-hearer among the Church's hosts, Cant.
V. 10 (marg.); see Isa. xi. 10; cf. the type, 2 Sam.
xvui. 3.

A forerunner, Heb. vi. 20.

Joshua led the children of Israel into Canaan, Deut.
i. 38.

Isa. Iv. 4. — " A leader and commander."

Not every commander is a leader, but the Lord Jeeas
heartens His soldiers by going before. '^ He is a commander by
His precept, and a leader by His example ; our business is to
obey and follow Him." Cf. xxxv. 8 (marg.) ; xlv. 2 ; liL 12 ;
Micah ii. 13.

206 SCRIPTURE ITSELF THE ILLUSTRATOR.

Heb. il 10. — " The Captain of our salvation."

The archleader (d/>x^ds)» the Rame word that is translated
" author " in xii 2, and " prince " in Acts v. 31. Cf. the ** cap-
tain of the host of the Lord " that appeared to Joshua, Josh. v.
14, marg ; and the Angel promised to "keep Israel in the way,
and to bring them into Canaan/' Exod. xxiii. 20.

Heb. xii. 2. — " Looking unto Jesus."

Amidst the great ''cloud of witnesses," the sacramental host
of Grod's elect, the Lord Jesus is the one great Prince, Leader,
and Example, who is above all and over alL The examples of
the holiest saints to Him, are but as bright stars to the central
sun ; we follow them, but only so far as their examples comport
with Bis.

Eev. vi 2; xix. 11 — 16.

The Lord Jesus, as the King of Zion, in the Church's last
struggles, leading His people on to victory, going forth " con-
quering and to conquer."

Compare with these representations of the Lord
Jesus the beautiful figures of Divine leading. The
Lord led Israel with the strong arm and kind heart
of a father bearing his son, Deut. i. 31 ; viii. 2, 3; with
the instinctive wisdom of the parent eagle training
her young, Deut. xxxii. 10, 11; with "cords of a
man and bands of love," Hosea xL 3, 4.

LIBERALITY.— See Unselfishness.

The Book of Proverbs.— Few books of Scripture
more frequently enjoin and more highly commend
the spirit of Hberality.

Chap. iii. 9. — "Honour the Lord with thy sub-
stance, and with the first-fruits," &c.

The Grod who gives us all, has a right to claim at least, a
part.

Chap. xi. 25. — " The liberal soul"

Or, as in the marg., "the soul of blessing;" the soul of
giving and receiving blessing.

SCRIPTUEE ITSELF THE ILLUSTRATOR. 207

Chap, xxii 9. — " The bountiful eye."

Implying pity and commiseration. The eye that moves the
heart, and the heart that opens the hand ; like the good
Samaritan, who first saw, and then "the bountiful eye" touched
the kind and generous heart, Luke x. 88.

Chap. xix. 6, marg. — "A Tnan of gifisr

What a beautiful description of the liberal man ! One well
known by the mark, " ready to distribute, willing to communi-
cate," 1 Tim. vi 18.

In many of these and similar texts, mark also the
blessing annexed, as in xi. 25. " There is no such
merchant," says Quarles, " as the charitable man, — ^he
gives trifles which he cannot keep, to receive treasures
which be cannot lose."

Isa. Iviii 7.

The two principal marks of godly liberality are here brought
out, — self-denial and sympathy. See the full reward these re-
ceive, ver. 10 — 12.

Luke vi 38.

Liberal giving enforced, as it were, to the fourth degree.
Bat observe, there is the same measure for giving and receiving.

Acts XX. 35. — " It is more blessed to give than to
receive."

It is observable that this is the only saying of our^ blessed
Lord, handed down to the Church by tradition.

1 Cor. iii 2 ; 2 Cor. ix. 7.

LiberaUty without charity— giving without loving.

Jewish liberality.

Besides the accustomed offerings made by the
Israelites at their annual feasts, when none were to
"appear empty," Deut. xvi 16, 17, and their tithes,
&c., the enormous sums raised for building the house
of the Lord, seem quite unparalleled in the history of
the Churclu

208 SCBIPTUBE ITSELF THE ILLUSTRATOK.

For,—

The tabemaclt. — Dean Prideanx compntes their
offerings at about £244,127.

The temple of Solomon, — ^The preparations made by
David are computed at £18,000,000; and of the
people at £30,000,000 ! besides brass, iron, and pre-
cious stones; and it should be especially observed
that those enormous sums are said to have been
offered willingly in every case, £xod. xxxv. 21, 22 ;
1 Chron. xxix. 2, 3, 5, 6, 9, 17.

The second temple, Ezra iL 69 ; computed at £80,000
for 42,360 persons (nearly £2 each, though many
were poor.)

The widotifs mite, Luke xxi 1 — 4. In this oft-
quoted instance the two extremes are said to meet —
the deepest poverty and the greatest liberality. The
Greek word used to describe this poor widow denotes
one extremely poor ; yet, whatever her living was,
she cast the whole into the treasury of God.

Macedonian liberality, 2 Cor. viii., ix. These two
chapters supply a beautiful exposition of the law of
charity in every point ; its source — extent — ^pattern
— and reward. Though amongst the poorest, the
Macedonian Christians were amongst the most liberal;
and they first gave themselves, and then their sub-
stance. See the beautiful reference to God's gift of
the manna, viii. 18 ; and to the greatest of all gifts—
the gift of the grace of Christ ! viii 9.

In Phil. iv. 18 St. Paul speaks of the liberality of
the Philippians as " an odour of a sweet smell, a sac-
rifice acceptable, wellpleasing to God."

LIFE, Natural Frailty of.* — See Vanity — Vi-
cissitudes — Death,

Figures.

A broken vessel, Ps. xxxi. 12.

SCRIPTURE ITSELF THE ILLUSTRATOR. 209

Crushed before the moth, Job iv. 19 ; Ps. xxxix. 11.

A dream, Ps. Ixxiii. 20.

An eagle nasting to the prey, Job ix. 26.

A flower, Job xiv. 2 ; Isa; xl 6 ; James i 10, 11 ;
1 Pet. i. 24.

Grass, Ps. xc. 5, 6 ; cii. 11 ; ciii. 15 ; Isa. xl. 11 ;
1 Pet. i 24. See Cone, for many references to this
figure. One of the most striking points in the image,
is the contrast between the gayer flower and the
humble grass (see Isa. xl. 1 1 ; 1 Pet. i 24) ; but both
are alike in this : they are equally liable to wither
or be cut down. In Ps. cxxix. 6 the figure is still
bolder — " the grass upon the housetops," with its
feeble roots and little strength, "which withereth
before it groweth up," see Isa. xxxvii. 27.

Foam upon the waters, Hosea x. 7.

Handhreadth, Ps. xxxix. 5 — one of the smallest
measures amongst the Jews.

K pilgrimage. Gen. xlvii. 9. — SeQ Strangers,

A shadow. Job. viii. 9, xiv. 2 ; Ps. cii. 21, cix. 23 ;
Eccles. vi. 2.

A shepherd's tent, soon removed, Isa. xxxviii. 12.

Sleep, Ps. xc. 5.

A smftpost. Job ix. 25.

A swift ship. Job ix. 26.

In these two verses the figures are taken from the three
elements of land, water, and air — one figure in each.

A tale soon told, and often as soon forgotten, Ps.
xc. 5.

Thread cut by the weaver, Isa. xxxviii. 12.

Vapour — ^breath, James iv. 14.

Water spilt upon the ground, 2 Sam. xiv. 14.

JFind, Job vii 7.

Job X. 20. — " Are not my days few?" Answer : —
chap. xiv. 1, xvi. 22 ; Gen. xlvii. 9.

Many Scripture names are expressive of the

210 SCRIPTURE ITSELF THE ILLUSTRATOR.

frailty and uncertainty of human life. Abel (a mist
or vapour) ; Enos (weak, frail) ; Mahlon (sickness) ;
Chilion (consumption), &c.

LIFE Spiritual.***— See Quickening — Regenera-
tion,

"'Tis not the whole of life to live" The word life
in Scripture, whether used of natural or spiritual life,
in its proper and highest sense, includes far more
than mere existence. We have an illustration of this
in 1 Sam. xxv. 6 — " to him that liveth," where our
translators have added the words " in 'prosperity,*^ So
we may explain such texts as Ps. cxix. 175 ; Prov. xv.
27 ; 1 Thess. iii. 8 ; and our Lord's expressed desire
for His true sheep — " that they might have life, and
that they might have it more abundantly," John
X. 10.

God is the Author of life j with Him is the " foun-
tain " of its blessed streams ; whence, as we read in
Psalm xxxvL 8, 9, " the children of men abundantly
drink of the river of His pleasures." It is His high
prerogative to swear by Himself — " As I live," saith
the Lord. StPauPs quotation of Isa. xlv. 23, "I
have sworn by myself," is very noteworthy — " As I
live, saith the Lord."

Christ is the " bread of life "— " the Prince of life "
— " the way, the truth, and the life " — " the resurrec-
tion and the life " — " the living stone."

Gren. xvi. 14. — " The well of Him that liveth and seeth me."
The first recorded appearance of "the angel of the Lord."^

Exod. xii. — The paschal lamb, both killed and feasted on,
presents a twofold figure of Christ ; both as the sacrifice for
His people's sins, and as the support of their spiritual life.

Kuth iv. 15. — Boaz, the near of kin, was also a " restorer of
life " to Ruth. He is by many regarded as a type of Christ,
the restorer of life, especially to the Grentile Church.

2 Tim. i 10. — " Brought life and immortality to light through
the gospel :" brought to clearer light — elucidated.

SCRIPTURE ITSELF THE ILLUSTRATOR. 211

Tlie Holy SpirU,—'' The Spirit of life in Christ
Jesus " — " the living water," like the breath animat-
ing the dry bones in Ezekiel's vision, Ezek. xxxvii
9, 10— U.

The BLESSINGS of redemption are compared to
"living waters;" wells of life; living fountains;
"life from the dead;" the "new and living way;"
the way and path of life; "the light of life;" the grace
of life; "the savour of life unto life;" the tree of life ;^
" the crown of life."

Believers are enriched with spiritual and eternal
life. (He only lives who lives unto eternal life ; all
else is living death.) They are spoken of as " living
stones ;" " living sacrifices ;" " alive unto God ;"
whose repentance is " unto life ;" who " walk in new-
ness of life;" who "have eternal life;" "justification
of life ;" who " reign in life by one, Jesus Christ."

The tree of life. — The sacramental sign of life in
Eden (Gen. ii.), restored again in Eev. xxii. 2. The
figure is used four times in the Proverbs as. the em-
blem of blessing: chap. iii. 18, xi 30, xiii 12, xv. 4.

The WORD of life, Phil. ii. 16.

LIGHT.

Different kinds of light are used as emblems in
Scripture.

The sun is one of the most conspicuous and promi-
nent. God Himself, the great source of light, is
compared to the orb of day, as Ps. Ixxxiv. 11 ; and
probably in James i. 17, "the Father of lights" — (a
word used by Greek and Roman authors for the sun.)
" Kings of the earth" were so called, — the word Pha-
raoh is supposed to be derived from an Egyptian

* The motto of the Fruiterers* Company is not more appro-
priate than beautiful — *' arbor vitse Christus : fructus per fidem
gustamus."

212 SCRIPTUKE ITSELF THE ILLUSTRATOR.

word meaning sun ; Plntarch says that Cyrus in
Persic signifies sun ; the name of Samson, the judge
of Israel, means a little sun ; all expressions, meant to
ascribe the idea of grandeur — majesty — and power —
and central rule — Tike that of the sun in Joseph's
dream, or in Deborah's song, Judges v. 31. Baal
also represented the sun.

The moon, " walking in brightness," Job xxxL 26
Ps. civ. 19 ; Cant. vL 10.

Stars, Ps. cxlviii 3 ; Jer. xxxL 35 ; Joel ii. 10
Dan. xiL 3.

A candle — candlestick, Luke xi 36 ; Jer. xxv. 10
Ps. xviiL 28 ; Eev. i. 20.

A lamp — lantern, Ps. cxix. 105 ; Prov. vi 23, xiii
9 ; Isa. Ixii 1 ; Rev. iv. 5.

The dayspring — morning — dawn, Luke L 78 ; 2 Sam
xxiii. 4 ; Job xxxviii 12.

Day — ixiW, perfect day, Prov. iv. 18.

Precious stone, Rev. xxi. 11.

Fire, Ps. Ixxviii. 14 ; Exod. xiv. 20 ; Job xviiL 5.

Scripture names are frequently associated with
the idea of light.

Abner means father of light ; Bosor (father of Balaam), lamp ;
Lapidoth, enlightened ; Neriah — Habaziniah, the lamp of Jeho-
vah ; Uriah, whose light is Jehovah ; Uriel, whose light is God ;
Phcebe, bright or pure. One singular conjunction of names occurs
in the case of Uri, the father of Bezaleel (Exod. xxxi. 2) — Uri
means the light of Jehovah ; Bezaleel, under the shadow of Grod ;
as if the son's name was meant to be a supplement to the
father's !

LIGHT Divine.

" God is light," 1 John I 5, essential purity —
unsullied holiness — ineffable bliss. (See before, under
Sun.)

God is light,— " clothed with light as with a
garment," Ps. civ. 2 ; " dwelling in light " inaccessible

SCRIPTURE ITSELF THE ILLUSTRATOR. 213

to mortal frames, 1 Tim. vi. 16; "the Father of
lights," James i. 17 ; " the light dwelleth with Him,"
Dan. ii. 22.

Christ is "the light of the world," John viii. 12 ;
xii 46 ; "the true light," i 9 ; "the light of men,"
i. 4 ; "a light to lighten the Gentiles," Luke ii 32 ;
the light of the holy Jerusalem, Eev. xxi. 23 ; " the
bright and morning star," Eev. xxii. 16; "the Sun
of righteousness," Mai. iv. 2 ; typified by the pillar
of fire in the wilderness, and the golden candlestick
in the Tabernacle and Temple.

John viii. 12.

" The light of the world ;" not a light, not tJie light ; and not
of Israel only, but "the light of the world." It was "early in
the morning " when Jesus came into the Temple, viii. 2. May
the figure have been suggested after our Lord's manner, by the
beaming forth of the sun's bright morning rays ?

Heb. vii. 14.

Our Lord " sprang out of Judah, '* burst forth, as many take the
figure, like the rising beams of the morning sun.

Matt. iv. 15, 16.

The same figure ; Christ burst forth as the morning light,
scattering the gross darkness of midnight gloom; appearing
first on the distant horizon, and then flooding the h^d with
Ught.

See Cone, under the light of God's countenance —
the shining of His face, &c.

LIGHT Spirttual.***

Spoken of as —

" The light of life," John viii 12 ; light like the
sun's, with quickening as well as illuminating power.

" Light in the heart" see Eph. i. 18 ; the reading of
some of the best MSS. is, " the eyes of your heart
being enlightened."

Illumination, Heb. x. 34.

214 SCRIPTUEE ITSELF THE ILLUSTRATOR.

BevekUion, removing the vail, uncovering (see Job
zxxiiL 16, marg.); GaL L 16, the true inward revela-
tion.

Goshen, " light in the dwelling," Exod. x. 23.

The opened eyes. — None but Christ opened the eyes
of the blind. — See Blindness.

^^ Let there he light" — the first command at the
world's creation, the first command in the soul's
awakening. Acts xxvi 18 ; 2 Cor. iv. 6.

" Children of the light, and childi-en of the day,
1 Thess. V. 5 ; the beautiful title of Christians called
into God's " marvellous light," 1 Pet. ii 9 ; bidden
to " walk in the light," 1 John i. 7 ; putting on "the
armour of light," Rom. xiii. 12 (the nearer we walk
to God, the darker will appear the shadow of sin) ;
like lighthouses on a rocky coast, they are to stand out
in this evil world, holding out " the light of truth,"
Phil. ii. 15 ; or, as the figure may mean, like stars
shedding their benign and gentle light upon the
earth.

LONG-SUFFERING Divine.— See Christ, Tender-
ness of — Mercy — Warning — Yearning Divine,

Expressed in many ways : —

The Lord ^^fvll of compassion," Ps. Ixxviii. 38;
Ixxxvi. 16; cxi. 4; cxii. 4; cxlv. 8, &c. ; as one
abounding in sympathy and pity.

The Lord suffering the sins of an ungrateful and
rebellious people. Acts xiii 18 ; Matt, xvii 17.

The Lord hearing long mth evil, Num. xiv. 27;
Luke xviii. 11.

The Lord enduring " with much long-suflfering the
vessels of wrath," Rom. ix. 22.

The Lord holding peace long time, Isa. xiii 14;
Ivii 11.

SCRIPTURE ITSELF THE ILLUSTRATOR. 215

The Lord refraining from words and acts of judgment,
keeping silence, Ps. L 21 ; Isa. xlii 11.

The Lord forbearing, protracting judgment, Neh.
ix. 30 (marg.)

See Ps. Ixxviii, cv. ; Neh. ix., and other passages,
which chronicle the history of the Church. What
strange alternations they exhibit between the perverse-
ness of man and the marvellous forbearance of God !

Examples of Grod's long-suflfering in delaying judg-
ment.

The old world, — More than a hundred years passed
while God still bore with its iniquity. It was the
tenth generation from Adam when the flood came,
and probably one hundred and twenty years while the
ark was preparing.

Sodom and Gomorrah, spared until their sin cried
aloud to heaven, and was ** very grievous before the
Lord ;" and there could not be found ten righteous
persons for whom God might turn aside His threat-
ened judgment. Gen. xviii. 20, 33; xiii 13.

Amorites, not destroyed till their iniquity was full,
Gen. XV. 16.

Amalek spared four hundred years, Exod. xvii. 14,
15 ; 1 Sam. xv. 23 ; xxx. 17.

Israel, borne with in all their provocations for more
than three centuries before they were sent into cap-
tivity j like the barren fig-tree's probation, Luke xiii
6—9.

Jerusalem, see the Lord's pathetic appeals. Matt,
xxiii 37 j Luke xiii. 34 ; xix. 41, 42. — See Yearning,
Divine,

LORD.

Many important and precious truths may be ga-
thered from the original derivation of the word
" Lord " in diflferent tongues. •

The Hebrew word generally translated Lord

216 3CSIPTUKE nSELF THE ILLUSTBATOB.

(Adonai')y ia (ienretl, according to most anthontno^
from a TOTd signilying basis — suppoit.

Tlie fJreek word Kvptm points rather to self-exist-
ence (from Kopu, to be, to exist; see Hesjchins),
though others denve it from arpos^ anthocdy, Iegi^&-
tive power. It is generally used in the Old Testa>
ment as the translation of the word Jehoyah, — r^er-
ring to the eternity and self-existence of the Divine
Being.

The English word Lord carries with ib oiiginaO j
another thought. ^'Lord'' is denred from the old
Saxon Laford, or Leaford, which meant the affoider
or provider of bread, the sostainer of the household.
In this view, and in his generons, noble character^ we
haye a beaatifiil ilLnstration of the title in Joseph,
who became the "lord" oyer Egypt; who fed the
whole land in time of famine ; who was, at the same
time, saluted as " tender ^ther," and was made roler
of the land, Gren. xli 40, 43, marg.

Baal. — ^The word Baal corresponded in the idolatry
of the Phoenician to our word Lord. It is used in
many compounds, Baal-beerith, Baal-peor, Baal-hamon,
Beelzebub, &c. In one instance it is applied to
Jehovah Himself, Hosea iL 16. Most writers sup-
pose that Baal was meant to represent the sun, as the
great ruling power above ; and the names of some of
the historic associations of our own country (as Bel
Tor, in Devonshire) are alleged to be traces of the
idol-worship of our ancestors in the early Pagan
days.

The Lord of Hosts. — One of the Divine titles
frequently applied to the Second Person in the Blessed
Trinity, — especially in the prophecies of Isaiah, Jere-
miah, Haggai, Zechariah, and others; as also are
other titles —

" The Lord of glory:'

SCRIPTURE ITSELF THE ILLUSTRATOR. 217

" The Lord of lords,^^ &c. — See Cone.

Several books of Scripture are especially observ-
able, as speaking of " the Lord " with peculiar pro-
minence.

The Book of Deuteronomy particularly. It is
remarkable how frequently the word occurs through-
out this book : — " The Lord thy God," two hundred
and eleven times ; " the Lord your God," forty-five ;
** the Lord our God," twenty-one ; " the Lord my
God," three ; " the Lord his God," two ; " the Lord
God of your fathers," two. May we account for this
because Moses wrote especially of God as the covenant
God of Israel? and also as marking a broader dis-
tinction between the recognition of the one true God
and idolatry?

The Book of Ezekiel. In like manner the pro-
phecy of Ezekiel abounds with the words, " I the
Lord;" and the words constantly occur, "they shall
know that I am the Lord." This occurs at least fifty
times, generally marking the result of God's dealings
with His people.

The Prophecy of Haggai. In two short chapters
the title of "the Lord of Hosts" occurs thirteen
times. Cf. also how frequently it occurs in the pro-
phecy of Isaiah. See Cone.

Lukei 43.— "My Lord."

Elizabeth was probably the first person who acknowledged
Jesus as the " Lord." Hers was a clear and vigorous faith ; but
it is well explained, when we read that she *' was filled with the
Holy Ghost," ver. 41.

Luke ii. 11. — "A Saviour, which is Christ the
Lord."

The first time the two titles are so joined, — at the advent of
Jesus. As the word Lord in Greek generally answers to Je-
hovah in the Old Testament, here it no doubt declares the
Divinity of Christ.

218 SCRIPTUEE ITSELF THE ILLUSTKATOK

Luke xxiv. 3. — " The Lord Jesus."

The first time these two words are joined, after the resurrec-
tion.

Heb. vii. 14.— "Our Lord."

The only place where the words, now so popular with us, are
used in Scripture of Christ.

Judas. — It is observable that the traitor apostle,
Judas, never addressed Christ as Lord I When the
other apostles asked, "Lord, is it I?" Judas said,
"Master, is it I?" Matt. xxvL 22, 25, 49; Mark
xiv. 45.

The Gospel of St. Mark. — It is also observable
that St. Mark's gospel, which is the gospel of Christ
as servant, seldom contains the title, " Lord ! " It is
so used by Christ Himself only twice, chap. ii. 28 ;
V. 19; and by others thrice, vii. 28; ix. 24; x. 51.
In direct narrative it occurs twice at the end, when
the Lord's work of earthly suffering was finished,
xvi. 19, 20.

LOVE.** — See Brotherly Love — Kindness,

Illustrations.

The natural regard every man has for his own body,
Eph. V. 28, 29.

The endearing relationships of life; the love of a
parent — ^husband — ^wife — ^brother — sister — child.

The marriage bond, Eph. v. 25, 28.

The love of women, 2 Sam. iii. 26.

The Uss of love, the symbol both of natural affec-
tion and Christian brotherhood ; used by the early
Christians in their feasts of love, 1 Cor. xvi 20 ; 1
Pet. V. 14; Jude 12.

Invisible bonds, Hosea xi. 3.

The yearning of the bowels — a figure used in the
East for the drawings of a warm and generous heart;

SCRIPTURE ITSELF THE ILLUSTRATOR. 219

exemplified in Joseph yearning over his brethren,
Gren. xliii. 20 ; applied spiritually. — See Yearnings,

Love is spoken of as —

Charity. — The word was first introduced into our
authorised version of 1 Cor. xiii. by Tyndale.

Jealousy, — ^Not in its sinful form of evil passion
(the figure is applied to the Most High), but as the
intense manifestation of burning love. See Cant,
viil 10.

The "more excellent way,^^ — More valuable than
gifts, or knowledge, or self-sacrifice, 1 Cor. xii. 31 ;

■ • ■

xiu.

*^ The fulfilling of the law" Kom. xiii 10. — "Love,"
says Jenkyn, " is the decalogue contracted ; and the
decalogue is love unfolded."

" The end (or sum) of the commandment, 1 Tim. i. 5.

Love is —

The first named on the rich cluster of the Spirit's
"fruit," Gal. V. 22.

The last named in the ladder of Christian graces,
2 Pet. i. 6. St. Peter's list may be taken as repre-
senting a spiritual building of many parts, of which
faith is the foundation and love the roof !

"The labour of love," 1 Thess. i. 3. — Labour,
in itself hard, how love makes it seem light; and
labour that is long, to love it seems but short. As
Jacob's " seven years of service " for Kachel seemed
unto him but " a few dajrs, for the love he had to
her," Gen. xxix. 20 ; or Kizpah's five months aflfec-
tionate watching, 2 Sam. xxi. 10. Love is the wing
that no flight ever tires ; the vehement flame that
" many waters cannot quench."

Scripture names.

Dodo — David — Hobab — all mean Beloved ; Eldad
— Jerahmeel — ^mean Beloved of God; Jedidi^^h —
Hashabiah — Haddadiah — Beloved of Jehovah.

220 SCRIPTURE ITSELF THE ILLUSTRATOR.

St. Paul's two chief descriptions of love —
Rom. xii. 9 — 18. — St. Paul's description of love
may be likened to a river, branching out into seven
affluent streams. True love should be sincere ("with-
out dissimulation ") ; affectionate ("kindly affectioned ") ;
unselfish (preferring others) ; liberal (" distributing ") ;
sympathising (whether in sorrow or in joy) ; uniting
("of the same mind"); condescending ("to men of low
estate.")

1 Cor. xiii — The Prelation (as the heading of the
chapter says) of charity.

LOVE Divine.*** — See Forbearance — Goodness —
Mercy — Yearning, &c.

1 John iv. 8. — "God is love." — A text which
faith may gratefully receive, but wisdom can never
fully fathom. Nothing is easier than to say the word
universe; but it would take millions of years, and
more, to grasp even the outline of what the universe
includes !

The Lord's loving-kindness. — ^A wonderful word
— loving-kindness.- Surely all love is kind, and all
kindness is loving ! Loving-kindness is therefore
like loving love, — love stretched out to the full ex-
tent. One of the strongest texts describing the
Divine loving-kindness, is Is^ Ixiii. 7, where words
are heaped on words to bring out the wonders be-
yond expression, of the greatness of the unutterable
thought — " the loving-kindnesses (plural) of the Lord,
and the praises (calls for praises) of the Lord ....
and the great goodness, according to His mercies,
and according to the multitude of His loving-kind-
nesses." See a similar pregnant verse, Ps. Ixix. 16.

The Lord's pleasure in His saints, Ps. cxlviL 11 :
cxlix. 4. See Cone, Pleasure. In their "prosperity,"
Ps. XXXV. 27 j in their "uprightness," 1 Chron. xxix.

SCRIPTURE ITSELF THE ILLUSTRATOR. 221

17 ; in their self-sacrifices, Heb. xiii. 16 — 21. "The
good (gracious) pleasure of His goodness," 2 Thess. i.
1 1 ; and " will," Eph. I 5 ; the Father's " good plea-
sure," Luke xii. 32 ; the Lord's care for " the plants
of His pleasures," Isa. v. 7, (marg.)

The Lord's delight. — See Cone. As a bride-
groom delights in the bride, so the Lord deUghts in
Zion, Isa. Ixii. 5, giving her a new name, that she be
no longer called, "Forsaken," and "Desolate," but
Hephzibah, which means, "my delight is in her,"
and "Beulah," i.e., married (ver. 4).

The Lord's kindness. — See Cone. Great —
marvellous — merciful, Titus iii. 4. "The kindness
and love" (marg. "pity"), literally philanthropy. It
is singular that in the only two other places where
the Greek word occurs it refers to kindness shown to
strangers, viz.. Acts xxvii. 3 ; xxviii. 2.

Like an inextinguishable flame, Cant. viii. 6. — The
only verse in the book where the name of God occurs
in the Hebrew. In our translation the word God
occurs neither in Esther nor in the Song of Songs ;
but in the Hebrew of Cant. viii. 6, the eulogium of
love's " most vehement flame," which " many waters
cannot quench," is "the flame of Jehovah," L e.y the
most intense and inextinguishable flame.

Like a magnificent temple, Eph. iii. 16 — 18, whose
breadth and length, and depth and height, are sym-
bols of the abouncHng extent of the love of Christ !
The breadth may represent Christ's world-wide love ;
the length its extent throughout all ages ; the depth
represents the wisdom ; the height its being beyond
the reach of any foe ; or perhaps, the Saviour's love
raising the sinner from the depth of misery to the
height of happiness.

Like a waving banner floating over the house of
wine, Cant. ii. 4. The figure may possibly be that

222 SCBIFTUUE ITSELF THE ILLUSTBATOB.

of a banner on which the inscription is Christ's name
of love.

The iMPOSSiBiLmr of describing the love of Grod
is strongly marked in Scripture, as in —

John ilL 16. — "Grod so loved the world" — "50"—
what mortal mind can gauge the depth or scale the
height 1

EpL iiL 19. — "To know the love of Christ, which
passeth knowledge."

1 John iii. 16. — "Hereby perceive we the love of
Grod ; " rather, hereby perceive we love — the words
of God are not in the Greek, " Hereby perceive we
what true love really is ! " We behold the manifest-
ation of Divine love when Christ laid down His life
for us. See John xv. 13.

Eph. iii 17 — 19.— -"That ye, being rooted and
grounded in love, may be able to comprehend, &c."
Only love can understand what love is, and what love
does ! Only those who love God can at all rightly
conceive what Divine love must be — can get a little
further than the shore of the boundless illimitable
ocean !

LOVE TO God and Christ.**

Deut. vi. 5, X. 12, xi 13, xxx. 6, 16, 20 ; Matt. xxii.
36—38 ; Mark xiL 28—30.

" The first and great commandment."

** Thou shalt love the Lord thy God with all thy heart, and
with all thy soul, and with all thy mind. As if He would not
leave out the least sinew or string of the heart ; the least faculty
or power of the soul ; the least organ or action of the strength :
so Bemardf * with all thy heart,' i.e., affectionately ; * with all
thy soul,* i.e., wisely ; *with all thy strength,' i.e., constantly.
Let the zeal of thy heart inflame thy love to Grod ; let the wisdom
of thy soul guide it ; let the strength of thy might confirm 'it."
— Adams.

The Book of Canticles contains the richest ex-

SCRIPTURE ITSELF THE ILLUSTRATOR. 223

pressions of the intense and impassioned love of the
Bride to the spiritual Bridegroom. — See throughout,
as chap. i. 2, 3, 4, 7 ; ii 5, 7, 8 — 10; iii. 1 — 5 ; v.
2—10, 16 ; vi. 1—3 ; viii 5—7, 14.

1 Kings iii. 3. Cf. 2 Sam. xiL 25.

How different is man's love to God from Grod's pure love to
man. " Solomon (whose name Jedidiah means the beloved of
the Lord) loved the Lord .... only." As one says very beauti-
fully, " Grod^B love to us is like the boundless ocean ; our love to
God is like a dewdrop, and that dewdrop stained with sin."

Hosea ii. 16. — " And it shall be at that day, saith
the Lord, that thou shalt call me Ishi (marg. i.e., my
husband) ; and shalt call me no more Baau " (marg.
i.e., my lord.)

John xxi. 15 — 17. — "Lovest thou me? Lovest
thou me more than these 1"

(1.) Believers must expect to have their love to Jesus tested,
especially when just recovered from grievous falls like Peter's.
(2. ) They must not wonder if the Saviour's probing be deep and
searching. (3.) Their love should be a preferring, practical,
glowing love. (4. ) Happy beyond description is it when they
can appeal to Christ's heart-searching knowledge, and reply,
*' Lord, thou knowest all things ; thou knowest that I love
thee."

1 Cor. xvi. 22. — " If any man love not the Lord
Jesus Christ, let him be Anathema Maranatha."

2 Thess. iii. 5. — " And the Lord direct your hearts
into the love of God, and into the patient waiting for
Christ " (marg. the patience of Christ.)

Probably *' the Lord" here refers to the Holy Ghost.

LUKEWAEMNESS and INDECISION.**— See

B(Kksliding — Douhlemindedness — Temporary — Weak-
ness,

Compare the expressions —

Fainting, Deut xx. 3 ; Luke xviii. 1 ; Gal. vi. 9 ;

224 SCRIPTURE ITSELF THE ILLUSTRATOR.

Eev. ii. 3 ; disheartened and relaxed, as cowards in
battle, or sluggards in work.

Halting^ 1 Kings xviii. 21.

Slack, Joshua, xviii. 3.

Growing weary, Gal. vi 9 ; 2 Thess. iii. 13.

Ready to die, Rev. iii 2.

Neither cold nor hot. Rev. iii 15, 16.

Sleeping and slumbering, Matt. xxv. 5.

Slothful, Heb. vi. 12 ; cf. Prov. xv. 19, xxii 13.

Ps. cxix. 25. — "My soul cleaveth to the dust."
Earth-bom and earth-bound.

Cant. V. 2, 3. — See how the Bride, after her wan-
dering state, is represented as overcome with irreso-
lute and pitiable slothfulness.

Isa. Ixiv. 7. — " There is none that stirreth (rouseth)
up himself to take hold of thee."

Jer. ix. 3. — " Not valiant for the truth."

Jer. xlviii 10. — "Cursed be he that doeth the
work of the Lord deceitfully " (marg. " negligently ") ;
cf. 2 Chron. xxxiv. 12.

Ezek. xiii 5. — "Ye have not gone up into the
gaps (as brave soldiers rush into the breaches to turn
away the foe), neither made up the hedge for the
house of Israel (sought the Lord's protection) to stand
in the battle in the day of the Lord."

Matt. xxiv. 12. — "Because iniquity shall abound,
the love of many (rather, of the majority) shall wax
cold " — a fearful warning for the latter days.

Rom. x. 2. — " They have a zeal of God, but not
according to knowledge."

It was the shrewd remark of Flaccius, that the Jews had zeal
without knowledge ; Christians too often have knowledge with-
out zeal.

Lot — A mournful example of one who had faith for
himself, but little zeal or power as a witness for the
truth. — See Backsliding — Sin, Progress of.

SCRIPTURE ITSELF THE ILLUSTRATOR. 225

The tribes of Israel — Manasseh, Ephraim, Zebulim,
Asher, Naphtali, are specially mentioned as so defi-
cient in patriotism and courage, that they were content
to allow the Canaanites to dwell in the land, and be-
come their tributaries, instead of boldly and resolutely
driving them out, Judges i. 27 — 36.

Meroz — Cursed " bitteriy" because of their supine-
ness in not coming " to the help of the Lord against
the mighty," Judges v. 23.

Eeuhen, Gad, and Gilead — at the same time with-
drawing from war on account of internal divisions ;
or excusing themselves, because they were too far off,
and too busy, Judges v. 15 — 17.

The nobles of TeJcoa, Neh. iii. 5.

John Mark, Acts xv. 38.

The Church of Sardis, Rev. iii. 1 — 5.

The Church of Laodicea, Rev. iii 14 — 22.

LUST.

Lev. ii. 11. — Honey was not allowed "in any offer-
ings of the Lord made by fire," " because it turns to
sourness, and leads to fermentation, and the Lord de-
sires nothing of earthly sweetness. His offerings have
neither corruption (like leaven), nor carnal sweetness
(like honey)." — Bonar.

1 Tim. vi. 9. — "Many foolish and hurtful lusts,
which drown men in destruction and perdition."

Titus iii. 3. — ^The slaves and drudges of divers lusts
and pleasures. Of all voluntary slavery, the slavery
of lust and pleasure is one of the most pitiable !

Eph. iv. 19. — The insatiable covetousness of lust.

Prov. vii. 6 — 23. — The fascinating cobra-like power
of lust 3 and the bitter end, 2 Peter ii 14.

2 Tim. iv. 3. — " After their own lusts.'*

" List and lust lie close together.'* — Old Proverb,

226 8CBIPTUBE rrSELF THE ILLUSTRATOR.

There is a spiking significance and moral in the
meaning of three Scriptural names : —

Balaam — Probably meaning the conqueror or de-
stroyer of the people ; — the false prophet, who led
Israel into lost, and brought upon them grievous
plagaes, Nam. xxxi, 16; Rev. iL 14.

Delilah — Meaning pining with desire, or, as others
derive it, meaning weak, enfeebling. Judges xvL 5 —
the woman who enticed Samson through the power
of lust, and robbed liim of his strengdi. So often
lust and weakness lie close together.

Kibrothrhatiaavah — "The graves of lust," Num. xi
34, marg. Israel sought carnal gratification, and it
was given them, and proved to many an unexpected
grave!

MEDIATOR, Christ the.

Illustrations of the need and benefit of a media-
tor.

Joseph's brethren felt this, when they tried to make
their brother's steward their friend, to come between
him and them, Gen. xliii. 19 — 24.

Israel desiring Moses to speak for them with God,
Exod. XX. 18—21 ; Deut. v. 5, 23—27.

Moses standing in the breach, Ps. cvL 23 (cf. Ezek.
xiii. 5, xxii. 30).

Aaron standing " between the dead and the living,"
to turn away the plague. Num. xvi 48 ; see also the
design of the Levitical service, "that there be no
wrath any more upon the children of Israel," Nunu
xvm. 5.

Jonatha/n coming between Saul his father, and
David his friend, 1 Sam. xix 4 — 7.

Abigail intercepting the wrath of David from
coming upon Nabal, 1 Sam. xxv. 14 — 35.

SCKIPTURE ITSELF THE ILLUSTKATOR. 227

Joab, by his skilful policy, restoring Absalom to his
father's favour, 2 Sam. xiv.

Blastus, the king's chamberlain, interceding be-
tween Herod and the men of Tyre and Sidon, Acts
xii. 20.

MEEKNESS.— See Gentleness, See Cone, under
forgive — ^gentle — patient — slow to anger — slow to
wrath — a soft answer — tongue — peace — strife, &c.

Titus iii 2. — " All meekness unto all men," — the
Christian's measure of meekness.

Matt. vL 14, 15. — The only part of the Lord's
Prayer which the Lord especially explained and en-
forced, is that relating to a meek and forgiving
spirit.

Luke xvii. 5. — " Lord, increase our faith."

A remarkable prayer of the apostle's, if we may take it as
arising from the remarks of eur Lord just before. Christ had
spoken of the need of much forgiveness, upon which they asked,
not as we should have expected, for an increase of meekness, but
for an increase of faith. May not this be taken as a proof that
faith is the root and source of meekness ?

CoLiii 12; 1 Pet. iii 4.

True, loving, Christian meekness should be '' pat on " by the
elect of God, as a garment, and worn as a graceful and becom-
ing ornament. " The back of love,'* says an oJd writer, " will
bear a load of injuries."

There are many kinds of meekness we read of, all
commended as marks of a Christian spirit : —

The meekness of love, 1 Cor. xiii. 5, 7.

The meekness of vnsdom, James ii. 13.
. The meekness of teaching, 2 Tim. ii. 25.

The meekness of self-restraint, Exod. xxiii. 4 — 9 ;
Prov. vi 32, xix. 11.

The meekness of long-forbearing, Prov. xacviii. 15.

Examples.

It is worthy of note that some of the saints most

228 SCRIPTTJKE ITSELF THE ILLUSTRATOR.

eminent for meekness were made so by Divine train-
ing and discipline ; naturally they were hot and im-
pulsive, as Moses, St. John, and others.

Joseph was a striking example of holy meekness, in
his silent forbearance, never uttering a word against
Potiphar's wife nor his brethren, nor complaining of
the chief butler, nor using the power he afterwards
attained for revenge.

Moses, the man who was marked above others,
as being especially and pre-eminently "very meek,"
Num. xii. 3. We may rightly, indeed, say of him,
No one was bolder in defending the honour of God
than Moses was, and no one was meeker in defending
his own honour when assailed ; see Exod. xxxiii. 26 —
32 ; Num. xi. 29.

David. — How truly noble was his meekness, under
great provocation from his brethren, from Saul, from
Absalom, from Shimei !

His " establishment on the throne of Israel arose,
not from his destruction of his enemies, but from
their destruction of each other. In a war of five
years' continuance, which followed upon Saul's death,
David never once lifted up a sword against a subject ;
and, at the end of it, he punished no rebel, he re-
membered no oiFence, but the murder of his rival,
2 Sam. iv. 9 — 12 ; Pro v. xx. 28. — Nicholls on Pro-
verbs,

Samuel never ceased to bring the cause of those
who were virtually rejecting him before the Lord,
1 Sam. xii. 23, viiL 19 ; cf. Eom. xii 21.

The Lord Jesus was Himself the blessed pattern
of meekness, Matt. xi. 29 ; 2 Cor. x. 1. Cf. His
riding into the holy city on an ass. Matt. xxi. 5 ; his
being led " as a lamb to the slaughter;'' being " dumb
before the shearers," Isa. liii. 7 ; enforcing, by His
teaching and by His example, the evil of revenge,

SCEIPTUEE ITSELF THE ILLUSTKATOR. 229

and the beauty of meekness and humility. Christ
gave the fullest proof of true meekness by not sus-
pending His work of mercy because rejected; nor
inflicting vengeance on His foes when persecuted ; nor
upbraiding His disciples when forsaken, denied, be-
trayed ; but rather giving new evidence of His tender
and kind compassion, and, at last, by praying even
for His murderers, "Father, forgive them;" see Ps.
xxiL, Ixix., and others.

1 Pet. ii. 23. — " Who, when he was reviled," &c.

The margin says, He " committed them to Him that judgeth
righteously;" "them," i.e., "His reproaches and suflferings ; *'
but Alf ord and others think it more probably refers to those
who inflicted His sufferings, perhaps not without reference to
" Father, forgive them."

Kev. V. 8. — " A Lamb, as it had been slain ;" hpvlov,
a little or delicate lamb. It is singular to find this
word, except in John xxi., peculiar to the Apocalypse,
in which it refers twenty-eight times to the Lamb of
Grod ; why does not seem certain, unless to put for-
ward more prominently His meek and gentle nature.

MERCY Divine. — See Forbearance — Goodness —
Grace — Love.

Emblems.

The raMoWf Gen. ix. 13 ; Ezek. i 28 ; Rev. iv. 3 ;
X. 1 ; the divinely appointed token of the covenant
of mercy, beautiful in its simplicity, blessed in its
perpetuity, the bright bow formed on the dark cloud.

The mercy-seat or propitiatory, Exod. xxv. 17 — 22 ;
the lid of the ark, made of pure gold, of one piece
with the cherubim; the appointed meeting-place of
Jehovah with His people.

A beautiful temple, " built up for ever," Ps. Ixxxix.
2 ; rising, in spite of opposition, stone by stone, to
perfection and completion.

230 SGRnrruBE itself the illustratob.

A father's pity ^ Ps. ciiL 13.

A pioneer or harbinger, Ps. Ixxxiz. 16 ; going before
to mark out the way.

A girdle that compasses the righteons man on every
side, Ps. xxxiL 10.

A prop or support, Ps. xciv. 18.

Believers are called —

Vessels of mercy, Eom. ix. 23 ; empty in themselves,
but honoured to receive God's grace. "Vessels of
honour must, to eternity, own themselves vessels of
mercy. " — Henry,

Buhamah, Hosea iL 1, the pious remnant, whose
name should mean, "having obtained mercy,"
marg.

Mercy and judgment, Ps. cL 1 ; see the gracious in-
tertwining of these two, as it runs through many
parts of Scripture, Ps. Ixxviii. ; Hosea xiii, &c.

Mercy and truth, Ps. Ivii 3; IxL 7 ; Ixxxv. 10; Prov.
xvi. 6 ; Micah vii 20, &c.

Goodness and mercy, Ps. xxiii. 6 ; c. 5.

The mercy of God, see Text-books for expressions of
the aboundLis of IMvine mercy-great-lmanifold-
plenteous — abundant — sure — everlasting, &c.

Tender mercies (mercy even more than ordinarily
merciful) ; bowels of mercy (mercy from the inmost
part) ; merciful kindness, multitude of mercies,

God, " the Father of (tender) mercies and the Grod
of all (possible) comforts," 2 Cor. i. 3, is Himself " rich
in mercy " and " great in love," Eph. ii. 4 ; cf. how
He proclaimed His name to Moses, at a time when
Israel needed special mercy, Exod. xxxiv. 6, after the
rebellion of xxxii. ; as " the Lord, the Lord God, mer-
ciful and gracious, .... keeping mercy for thousands"
(mercy is the attribute first declared) ; so elsewhere
the Lord joins mercy with fulness of compassion, as
Ps. Ixxxvi. 15 ; cxi. 4 ; cxii. 4 ; cxlv. 8. He declares
mercy to be His peculiar delight, Micah viL 8 ; that

SCRIPTURE ITSELF THE ILLUSTRATOR. 231

He is "very pitiful (full of pity), and of great mercy,"
James v. 11.

The Lord Jesus, the propitiation, 1 John ii 2. — See
Tenderness of Christ

Have mercy upon me. Trace in Cone, how often
this occurs, as the cry of weakness and conscious sin.
It was the cry of David many times ; of Bartimseus ;
of the Syrophoenician woman; of the lepers, and
of others.

John vL 1 — 9. — Bethesda.

The word ^thesda means " the house of mercy." It was a
fitting title for such a place. But see how graciously the record
brings out the sympathy and power of Jesus 1 What compassioii
He showed to the impotent man, who h^d '*no helper," Ps.
Ixxii 12.

1 Tim. L 13, 16.— "But I obtained mercy."

The sweet parenthesis of gratitude. It has been observed by
some, how St. Paul stops here to adore the abounding grace and
mercy of Grod to him. The words should be read as if this
sentence came in parenthetically, " who was before a blasphemer
and a persecutor and injurious, because I did it ignorantly in
unbelief, but I obtained mercy." But the apostle's sense of
Divine mercy was so strong, that he could not help breaking off
in what he was saying, to give utterance to the fulness of his
heart. It was now thirty years after his conversion, yet how
fresh the remembrance was ; and observe, he says it twice, '* but
I obtained mercy."

2 Tim. i. 8.— "Mercy in that day."

" Mercy " even to the last. The redeemed wiU find "grace"
even at the Lord's appearing, 1 Pet. i. 13 ; the Lord will "spare
them '' with a Pather's affection, when He makes up his jewels,
MaLiii 17.

Ps. Ixvi. 18 — 20. — "If I regard iniquity in my
heart, the Lord will not hear me : . . . . but blessed
be G-od, which hath not turned away my prayer, nor
his mercy from me."

So David still gives the honour to God's mercy. We should
have looked for a different conclusion. ** If I regard iniquity in

232 SCRIPTURE ITSELF THE ILLUSTRATOR.

my heart, the Lord will not hear me.*' Therefore ** I have kept
myself from mine iniquity. ** But he ends in a different strain.
He still gives the honour in all to God, and ascribes all, not to
his own piety, but to Grod's mercy.

MORTIFICATION of SIN. -See Self-denial-
Warfare,

Expressed as —

Spiritual circumcision — circumcision of the heart,
Deut. X. 16, xxx. 6 ; Jer. iv. 4; Col. ii. 11.

Spiritual death — death unto sin, Rom. vi 2 ; cruci-
fixion with Christ, Rom. vi. 6 ; Gal. ii. 20, v. 24— (a
slow, painful, ignominious death, but sure and cer-
tain) j buried with Christ, Rom. vi. 4 \ Col. ii. 12.

Cutting off the right hand — ^plucking out the right
eye ; parting with our nearest and dearest ties, Mark
ix. 43—48.

Purging out leaven (the emblem of corruption),
1 Cor. V. 9 ; as the Jews searched their houses in
every corner with a lighted candle the night before
the passover, that no leavened bread might be left,
see 2 Tim. ii. 21.

Under the law, the vow of the Nazarites was an
apt illustration of the duty of spiritual mortification.
Cf their prescribed disregard of personal appetite,
appearance, and feeling! They were to drink no
wine ; to let the hair grow ; not to mourn even for a
deceased father or mother. Num. vi 1 — 12.

The expulsion of the Canaanites from the land may
also be taken as another illustration. The severest
penalty was pronounced against allowing these na-
tions to remain ; see Num. xxxiii. 55 ; Joshua xxiiL
13 j Judges ii. 3.

The ro2igh dress of Elijah, and the dress and habit
of John the Baptist, were designed to express mortifica-
tion and deadness to the world, 2 Kings i 8 ; Matt,
m. 4.

SCRIPTURE ITSELF THE ILLUSTRATOR. 233

CoL iii 5. — " Mortify therefore your members that
are upon the earth."

v€Kp(h<TaT€. — There is a disease, called in medical language
Necrosis, which may serve to illustrate the great need of morti-
fying besetting sins. It is a disease affecting the bones, in
which they decay and waste away, imtil the whole frame seems
dissolved, and death puts an end to suffering. The illustration
may be applied to " tiie body of sin," which is to be mortified,
and deprived of strength and life.

Eom. xii. 1. — "Present your bodies a living sacri-
fice."

"We cannot live comfortably imless we die daily." — W,
Mctson.

Gal. vi. 14. — " The world is crucified unto me, and
I unto the world."

'* Deaduess to the world is the highroad to life unto Grod.
He who will not be a mortified saint on earth shall never be a
glorified saint in heaven." — Adams. Many Christians have
learned that Christ was crucified /or ihenif who have yet to learn
that they must be crucified vnth Him,

Eom. vii. 24, 25.

Though the grand trunk be hewed down, the fibres of the old
tree of sin will remain, and must yet be plucked up as fast as
they arise. Sin in the believer is Uke a lion with the dart in its
side — not killed at once, but woimded with a mortal wound.

Acts xxiv. 16. — "Herein do I exercise myself."

Put myself in training, like one of the ancient athletse.

Phil. iii. 18. — "Enemies of the cross of Christ."

" The persons meant were men who led licentious lives (like the
Corinthian freethinkers), and they are called * enemies of the
cross,* because the cross was the symbol of mortification." —
Conybea/re and ffowson.

MURMUEING — DISCONTENT. — See Impa-
tience.

234 SCRIPTURE ITSELF THE ILLUSTRATOR.

Gen. iii 1.— " Yea, hath God said?"

** The first temptation to the first sin in the world was to dis-
content " — A, FvUer,

Ps. xxxviL 1 — 7.

'* The tme remedy for sinful fretfnlness. Fretting never re-
moved a cross, nor ever brought a mercy ; quiet submission doth
both. " — Jacomb. Sir Philip Sydney used to say, " I mourn, bat
do not murmur.''

Prov. xix. 3. — " The foolishness of man perverteth
his way : and his heart fretteth against the Lord."

Like Ephraim, when under chastening ; or Jonah, in his
peevishness ; or Israel, resenting the troubles they had brought
upon themselves.

Lam. iii. 39. — " Wherefore doth a living man com-
plain, a man for the punishment of his sins ?"

Murmuring is the secret mutiny in the heart rising in rebel-
lion against God. But wherefore should any murmur? A sin-
ner has no right to murmur ; a saint should have no desire.—^
See Job xv. 12, 13.

The UNDERTONE of discontent.

The Greek word generally used for murmuring in
the New Testament (7oryv(r/LU)j) refers properly to the
suppressed mutterings of discontent. " It seems to
be a word formed from the sound, Kke murmuro,
mussito, in Latin ; and murmur, mutter, grumble,
growl, in English." — FarkhursL This brings out the
meaning of many texts very forcibly ; as Matt. xx.
11 ; John vi 41, 43 ; vii. 32. See how the spirit of
murmuring begins and spreads, Num. xi. 1, marg. ;
Ps. cvi. 25 — they " murmured in their tents"

The growth of discontent. — See Sin, Progress of.

Israel's murmurings in the wildemess.

One of the darkest features in Israel's history was
their murmuring spirit. Consider (1.) the frequency;
(2.) the unreasonableness and ingratitude of the sin j

SCRIPTURE ITSELF THE ILLUSTRATOR. 235

(3.) the Lord's wonderful forbearance towards them ;
(4.) the fearful judgments this one sin brought upon
the people. Take a brief sketch : —

Exod. V. 20, 21. — First murmuring against Moses
and Aaron, because of their hard bondage in Egypt.

Exod. xiv. 10 — 12. — First murmuring after their
departure from Egypt, because they were still afraid
of Pharaoh's army.

Exod. XV. 23, 24. — At Marah, murmuring because
the water was bitter.

Exod. xvi. 2, 3. — After the Lord had sweetened
the bitter waters, murmuring because there was no
bread. •

Exod. xvii. 2, 3. — After the Lord had promised to
" rain bread from heaven," murmuring because there
was no water.

Exod. xxxii. 1. — Murmuring because of Moses*
long absence — the golden calf.

Num. xL 1 — 3. — At Taberah, the people " were as
it were complainers," (marg.) ; and the fire of the
Lord consumed many.

Num. xi. 4 — 34. — At Kibroth-hattaavah, murmur-
ing because weary of the manna, when ||piany
perished.

Num. xii. 1. — Miriam and Aaron murmured against
Moses for his marriage.

Num. xiii. and xiv. 1. — The people discouraged,
and murmured because of the evil report of the spies.

Num. xvi. — The rebellion of Korah — one of the
boldest and most defiant of their rebellions ; punished
by the earthquake and destruction of the 250 men,
&c. Yet on the morrow "all the people" rose up in
fresh rebellion, and 14,700 more perished in the
plague; and even then, see xvii. 12, 13.

Num. XX. 2. — Murmuring the third time because
there was no water.

Num. xxi. — ^At Hormah once more, after all their

236 SCKIPTUKE ITSELF THE ILLUSTRATOR.

past experience, they murmured because " there is no
bread, neither is there water;" and they loathed the
manna, calling it " light bread !"

In these murmurings, alas ! all joined, — the people ;
but not they alone. Even Moses, and Aaron, and
Miriam !

Kitto well observes, that all Israel's " murmurings
before they came to Sinai were passed over, or merely
rebuked ; but all murmurings and rebellions after
Sinai, when they had had opportunities of knowing
more of God's law and God's unfailing goodness,
brought down punishment and judgment."

NEIGHBOUR.

" Whq is my neighbour 1" Luke x. 29.

The heading of this chapter in our English Bible
supplies a good answer : — " Christ teacheth the lawyer
.... how to take every one for his neighbour that
needeth his mercy."

An illustrative answer to the question may be
found in the comparison of two Old Testament texts,
Exodk xxiii. 45, with Deut. xxii. 1 — 4 ; where the
Jews were enjoined to pursue the same law of kind-
ness towards an " enemy," one " that hateth thee," as
to a brother, one of the same race and kindred. The
sight of distress or helplessness is all that true kind-
ness needs to find a neighbour !

St. taul, in Rom. xiii. 8, 9, extends the love of our
neighbour to the widest limit : " He that loveth
another hath fulfilled the law," which he makes syno-
njnnous with " Thou shalt love thy mighbour as thy-
self."

OBEDIENCE.— See Docility— Service of God,

See Cone, under the expressions, doing the will

SCRIPTURE ITSELF THE ILLUSTRATOR. 237

of God — keeping the commandments — observing —
doing, &c.

"The obedience of faith,^^ Rom. xvi. 21. — Holy
obedience is distinguished by this from the obedience
of form, or of self-righteousness.

The obedience of children, 1 Pet. i. 14. — Holy obedi-
ence is distinguished from the obedience of slaves.

It is observable that the same Hebrew word is
used for — to hear, and to obey; as in Greek the same
word is used for unbelief and disobedience. Cf. John
iii. 36 j Acts xiv. 2 ; with Rom. iL 8 ; 1 Pet. ii. 7, 8.

Deut. V. 29. — " Oh that there were such an heart
in them," &c.

The Divine view of godly obedience : (1.) Its desirableness,
"Oh that," &c. (2.) Its source (obedience from the heart).
(3.) Its office, to fear God and keep His commandments. (4.)
Its constancy, "always." (5.) Its blessedness, "that it might
be well," &c. See a striking parallel, xxvi. 13, 14.

Deut. xxii. 6, 7. — The bird's nest.

The Jews say that this is "the least commandment." It is
striking that for so small a matter, so weighty a motive should
be assigned ! Is not this to teach us that the smallest matters
should be regulated by the principles of the highest lawj As
in a map of small dimensions, the prick of a pin may represent
the space of a hundred miles, so in the law of God, obedience
or neglect of the least commandment, may involve the smile or
the frown of God the Judge !

Deut. xxvii. 1 — 8. — The memorial remembrance of
the law.

The connection is very striking of fthis ordinance. They
were to write the law upon the stones on Ebal, and to build an
altar close by, to signify that the law was to be kept before
them ; and no less that we cannot look upon the law with com-
fort apart from the altar, which represents sacrifice and atone-
ment.

1 Sam. XV. 22; Jer. vii. 22, 23; Hosea vi 6;
Micah vi. 6 — 8.

Obedience is better than sacrifice.

238 SCRIPTURE ITSELF THE ILLUSTRATOR.

Ps. ciii. 20, 21.

The highest and noblest form of obedience, is when dignity
and power are combined with meekness and submission.

Jer. XXXV.

The condemning power of social yirtue. The words of Jona-
dab, though calling to self-sacrifice and hardship, were obeyed
for 800 years after his death, when the words of the great God
were disregarded and set at nought.

Luke xvii 10. — "When ye shall have done all,"

(I.) The high standard of obedience. (2.) The impossibility
of gaining a claim on the groimd of merit.

John xiil— xvii.

Seven times is obedience made the test of fellowship with
Christ.

Examples of eminent obedience.

Noah. — One of the early saints of Grod, specially
commended for his strict obedience in Gen. vi. 22 ;
vii 5 ; Heb. xi. 7.

Abraham. — A bright example of unquestioning
obedience to the most mysterious trials of faith, in
the three important events of his life — (see Faith,
Trial of) — Gen. xii. 1 ; xvii. 15 — 22 ; xxii. 1, 2 ;
Heb. xi. 8—10, 17—19.

Moses. — "As the Lord commanded Moses." We
read this again and again in Exodus and elsewhere.
Cf. Exod. xxxix. and xl. eighteen times. See Cone,
under " Did."

Joshua. — Of him it is said, "he left nothing undone
of all that the Lord commanded Moses," xi. 15.

David. — " I have found David a man after mine
own heart, which shall fulfil all my will," Acts xiii 22.

Peter. — Observe how in Luke v. 4 — 7 Peter did
just as the Lord told him, though at an unlikely
time, and when they had already failed.

SCRIPTUEB ITSELF THE ILLUSTRATOR. 239

Israel, — Three times Israel promised obedience —
before, at, and after the giving of the law. — See Tem-
;poTary,

The importance of exact obedience is shown by
the examples, where the least deviation from the pre-
scribed order was followed by heavy judgments.

Moses struck the rock, and that twice, instead of
speaking to it, and that once ; for which act of dis-
obedience he was prohibited from leading Israel into
Canaan, Num. xx. 8 — 12.

Uzzah, — Smitten for his not attending to the regu-
lations of the law more strictly, 2 Sam. vi. 6, 7.

The Israelite who kept not the passover when with-
out lawful excuse, Num. ix. 13.

The disobedient prophet, 1 Kings xiii

The leper, by rash zeal hindering Christ's work,
Mark i. 44, 45.

The Lord Jesus was Himself the perfect model of
holy and continued obedience. Even "though he
were a son," Heb. v. 18 j all through His life, John
viii. 29 — 44 ; iv. 31 ; up to the time of death, Phil,
ii. 8; Ps. xl. 8. Christ's obedience was probably
prefigured by the two tables of the law in the ark.

OBLIGATION and EESPONSIBILITY.*— See

Consistency — Opportunity,

Figures.

Servants, entrusted with a master's property, Matt.
XXV. 14—30 ; Luke xix. 12—27 ; Mark xiii. 34—36.

Stewards, Luke xii. 42; 1 Cor. iv. 1, 2; 1 Pet.
iv. 10.

Husbandmen in charge of the vineyard, Mark xii.
1—9.

Debtors, Eom. i. 14; viii 12; GaL v. 3, (marg.)

Wives, bound during the husband's lifetime, Eiom.
vii. 2.

240 scRiprrBE itself the iixcstratob.

TmrJun, who must expect a stricter jndgment, and
if nnfaithfdl, look for a heavier oondenmatioii than
other men, James liL 1 (Greek).

MirusUrs, under shepherds, responsible to the great
^faster and Head, 1 Cor. iv. I; Matt xxiiL 8; 1
Pet. V. 4.

Under the law —

Circumcision was justly regarded as involving
liability to keep the whole law, GraL v. 3. Christ
Hims(;lf, therefore, consented to be circumdsed ; and
also to be baptized of John, Luke iL 21 ; Matt. iiL
15.

Historically —

The children of Israel repeatedly acknowledged
their obligation and allegiance to the Lord ; as when
they solemnly pronounced the "Amen" on Mount
Ebal and Gerizim, to the blessing and the curse,
Deut. xxviL, xxviii. ; when they bound themselves
three times to observe the law in Moses' time, Exod.
xix. 8 ; Deut. v. 27 ; Exod. xxiv. 3 ; in Joshua's
time, Joshua xxiv. 22 — 24 ; and still more solemnly
in the days of Nehemiah, Neh. x. 29 — 32.

Ps. c. 3, (marg.) — "It is He" .... and His we
a/re,

Ps. cxvi. 16. — "I am Thy servant .... Thou
hast loosed my bonds."

Every blessing is a binder, and every fresh mercy strengthens
the tie. Our English words, obligation and religion, are closely
allied in derivation — both compounds of the Latin word ligo, to
bind.

Eccles. viii. 2 ; v. 4, 5 ; Ps. Ivi. 12.
The solemn obligation of vows. See Cone.

Lev. iv. — Sin is aggravated by a man's position
and responsibility. The sin offering for the High
Priest was the same as for the whole congregation.

SCRIPTURE ITSELF THE ILLUSTRATOR. 241

2 Pet. iii. 11. — "Seeing .... what manner of per-
sons ought ye to be in all holy conversation and god-
liness."

it

In the Greek it is **in holy conversations and godlinesses.
The intense fulness of the apostle's meaning is expressed in
our authorised version, by inserting the word "all." Thus
great privilege can never be dissociated from great obligation.

John xiv. 9. — "Have I been so long time with
you, and yet hast thou not known me, Philip ] "

Actsiv. 19, 20; v. 29.

The apostles' strong sense of obligation to Grod.

The RESPONSIBILITY OF THE UNGODLY. — It is a

solemn thought, how many wicked men referred to
in Scripture had the truth brought before them, and
were therefore justly deserving of a heavier doom —
Pharaoh — Ahab — Herod — Simon Magus — St. Paul's
three judges, Felix, Festus, Agrippa, &c.

OFFENCES.

The Greek word <rKdv8a\ov (which means stumbling-
block or offence), refers properly to that piece of
wood in a trap or pit for wild beasts, which, being
trodden upon by them, makes them fall into the un-
expected snare. It is used frequently for whatever
makes a man fall or stumble, as in Ps. box. 22, " let
it become a trap," which is rendered in the Prayer-
book version, " an occasion of falling."

Isa. liii. — The heading of this chapter in our Bibles
is interesting, — " The prophet, complaining of incre-
dulity, excuseth the scandal of the cross."

As also the heading of Ps. Ixxiii, "The prophet
prevailing in a temptation, showeth the occasion
thereof, the prosperity of the wicked; the wound
given thereby, diffidence.

Four eminent saints especially 'were much stombled by this

Q

242 SCRIPTUSE ITSELF THE ILLUSTBATOB.

trijJ, tiie p mip eri t ^ of the widrod. Job zzi 7— S4 ;
Bafid, FiB. zzxviL ; Aaapli, Fk. Irriii, ; Jercmdah, xiL 1, 2.

St. Matthew's Gospel. — It is noted that of the
four gospels, by far the largest number of references to
" offences " are in St. Matthew's, who wrote for the
Jews.

The tender care not to give offence. What an
example was our Lord Himself! See Matt. xvii.
24—27 ; xxiL 17—21 ; Luke xiL 13, 14 ; His charge
not to offend even the little ones. Matt, xviii 6 — 10.

St. Pattl was also a notable example. See through-
out his epistles, as (Acts xxiy. 16) ; Eom. xiv. 21 ;

1 Cor. vii 35; viiL 9, 12, 13; ix. 12; x. 32, 33;

2 Cor. vi 3; viiL 21 ; 1 Tim. v. 14; vL 1.

St. Peter. See 1 Pet iL 12, 15 ; iiL 16.

OLD AGK

The same word was used in Greek {rpcapvs) for an
old man, an ambassador and an elder, doubtless,
because old age was presumed to bring experience
and ripeness of wisdom, Job xiL 12 ; xxxii 7.

Is like —

A shock of com fully ripe. Job v. 26.

The eagle renewing his strength, Ps. ciiL 5; Isa.
xl. 31.

" A good old age,'* an expression three times applied
to aged saints ; to Abraham, Gen. xv. 15 ; xxv. 8 ;
to Gideon, Judges viii 32 ; to David, 1 Chron. xxix.
28. It is said of Abraham, Gen. xxv. 8, that he
died "full"-:-our translators supply the words "of
years ;" some would read it "full," ie,, satisfied with
a long and happy life, fuU of blessings.

Davids s psalms for the aged, Ps. xxxvu., xxxix.,
box., Ixxi, were all probably psalms of David, written
near the end of his life. David's (^d age was marked
by trouble. When about sixty-two or sixty-three, he

SCRIPTUEE ITSELF THE H^LUSTRATOR* 243

was apparently enfeebled by great bodily debility;
see 1 Kings L 1 — 4 ; whilst his spirit was ruffled by
the rebelEon of Adonijah, his own son, seeking to
supplant Solomon ; and by the treachery of Abiathar
and Joab. Yet, notwithstanding all these troubles,
Ps. cxlv., probably the last psalm he wrote, dies
away in praise and trust to the God of his life.

Prov. xvi. 31. — " The hoary head is a crown of
glory, if it be found in the way of righteousness.

"Ancient and honourable " is Scripture heraldry, Isa. ii. 16 ;
ProY. XX. 29 ; Lev. xix. 32 ; but the diamond in the crown is,
" if it be found in the way of righteousness." Aged Jacob, when
about ninety-eight, wrestled with the angel, and received the
title of "prince with God ;" the long- tried Joseph, after eighty
years of holy steadfastness, laid down to die with a bright lustre
on his name ; venerable Samud received the reverence of an un-
godly people in the winter of his life, 1 Sam. xxv. 1 ; Elisha,
when probably nearly ninety, was visited by king Joash, who
showed his mark of respect for one who had, doubtless, often
been his reprover, 2 Kings xiii. 14 ; Jehowda, a good prophet,
bom in Solomon's time, and living through six reigns, was useful
in life, 2 Ghron. xxiv. 2, 16 ; and honoured in death, ver. 15, 16 ;
so Zechouriaa and Elizabeth, Luke i. 5 — 7 ; and aged Anna, Luke
iL 36.

It is NOTEWORTHY that while we have the history
of many Scriptural saints distinguished for early
piety, we have little evidence of many " bom again"
in old age.

It is NOTEWORTHY, also, how many eminent saints
were advanced in years before they entered upon the
great mission of their life. — See Preparation. Noah,
six hundred years old ; Abraham, seventy-six; Moses,
eighty ; Aaron, eighty-three ; Joshua, seventy-five.

Ripeness of years, which should teach wisdom
(Job xxxii. 7), greatly aggravates the heinousness of
sin conmiitted. Noah was over six hundred when
guilty of drunkenness and incest; David over fifty
when guilty of adultery and murder ; Asa, in his old

244 SCKIPTUBE ITSELF THE ILLUSTEATOR.

age, sought not to the Lord, but to the physicians ;
Herod was seventy when he slew the infants at Beth-
lehem, from fear of a rival

Fruit in old age, see Ps. xcii. 14. — It is interest-
ing to find how, at the decline and close of life, many
eminent saints were still engaged in faithful service.
Abraham, Jacob, Joseph, Moses, and David, all closed
their earthly career by giving dying charges, in the
spirit of St. Peter, 2 Pet. i. 13—15 ; Moses, full of
vigour to the last, laid down his trust only with his
life, Deut. xxxiv. ; Caleb, when an old man of eighty,
was still ambitious of conquest and danger, Josh,
xiv. 6 — 15; David, after his eventful life, ended his
career by preparing "with all his might" for the
Temple which he was not allowed to rear, and arrang-
ing the order of the Temple-service, 1 Chron. xxiii—
xxix. ; Daniel, at the venerable age of near ninety,
was found earnestly occupied in studying the word
of prophecy, with fasting for full three weeks, Dan.
ix. 2 ; X. 2, 3.

The Lord Jesus. — Old age did reverence to
Him, when but an "infant of days." Simeon, an
aged man, and Anna, an aged woman, both did Him
honour, Luke ii. 25 — 38.

OMNISCIENCE Divine.

Trace in Cone, under —

" The eyes of the Lord " beholding — running to and
fro — in every place, &c.

The eyelidsy Ps. xL 4, "his eyelids try ;" as men
sometime^s narrow the range of vision, to look more
intensely at an object

Seeing — kKikin^ — knofting — beholding — tnfinff—ptm-
derin/g — weigkmg^—searchingy &c.

Divine Omniscience is attributed to each person of
the Blessed Trinity.

SCRIPTURE ITSELF THE ILLUSTRATOR. 245

God the Father, Acts xv. 18 ; Prov. xv. 3 ; xvii. 3,
&c.

God the Son, Acts i. 24 ; Zech. iii. 9 ; the seven
eyes upon the stone laid before Joshua probably are
designed to denote the manifold wisdom of Christ
the " Wonderful Counsellor," whose eyes were seen
by Daniel " as lamps of fire," Dan. x. 6 ; and by St.
John as " a flame of fire," searching and keenly pene-
trating.

God the Holy Spirit, 1 Cor. ii. 10.

What a terror the Divine Omniscience is to the
WICKED ! Nothing can evade the ail-searching glance.
No darkness, Job xxxiv. 22 ; no secret place, Jer.
xxiii. 24 j no secret sin, Ps. xc. 8 ; no hypocrisy, Isa.
xxix. 15, 16 j no thought, Job xxi. 27 ; Isa. Ixvi. 18 ;
Ps. xciv. 11. Eead Ps. xliv. 20, 21 ; Prov. xvii. 3;
Amos V. 12 ; viiL 7 ; ix. 1 — 4 ; Zeph. i. 12.

What a comfort the Divine Omniscience is to
the RIGHTEOUS, 2 Tim. ii 19, "The Lord knoweth
them that are His ;" John x 14, The good Shepherd
knows His sheep, their numbers, wants, and weak-
ness ; the Lord knoweth the righteous, their hearts,
their frames, their ways, their days, their thoughts,
&c. See Cone.

^^Thou knowestj* The Divine Omniscience has
often been a ground of appeal to many of God's dear
saints in trouble, — " Lord, thou knowest. So it was to
Job, X. 7; to David, 2 Sam. vii 20; Ps. xl. 8;
cxxxix. 2 (if written by him) ; to Solomon, 1 Kings
viii. 39 ; to Jeremiah, xii 3 ; xv. 15 ; to Peter, John
xxi 15 ; and to the Church generally. God's pray-
ing people have learned to cast their troubles upon
His Omniscient care and providence, to lay every
trial before His throne ; and it is enough for them to
say, "Now, Lord, behold!'* "thou hast seen it" —
" look," " see," " Thou knowest all things."

246 SCKEPTURE ITSELF THE ILLUSTRATOR.

1 Sam. ii. 3. — " The Lord is a (xod of knowledge."

The Hebrew is plural (the plural excdUnlioe), a Grod of knov-
ledges, i.e.j of unlimited knowledge, and therefore qualified to be
a righteous judge.

Heb. iv. 13. — "All things are naked and opened
unto the eyes of Him with whom we have to do."

Alluding, as many think from the 'Greek word, to the sacrifi-
oial victim, laid open and exposed to full view. — See Doddridge,

Eev. ii., iii. — " I know thy works."

The beginning of each of the epistles to the seven ChurcheB ;
a beautifm proof that, the Lord is unchanged in nature. It was
thus that He made the first declaration of His sympathy in the
days of Israel in her warfare, Exod. iii 7 ; and so the Book of
Bevelation closes.

OPPORTUNITY.

Emblems and Figures of seasonable opportunities
to be eipbraced, —

Mm'ning and evening, Eccles. xi. 6, the time for
work.

The day-timey John xL 9, 10, xii. 35, 36, contrasted
with the time of night and darkness.

To-day, Ps. xcv. 7 ; Heb. iii. 7 — 15, contrasted with
the future.

Summer and harvest, Prov. vL 6 — 8 j x. 5 ; Matt. ix.
38 ; John iv. 35.

The day of visitation, Luke xix. 44.

The day of salvation, Isa. xlix. 8 ; 2 Cor. vi. 2.

The acceptable time, Isa. xlix. 8 ; Ps. bdx. 13.

A time when seeking may expect to find, Isa. Iv. 6 ;
Ps. xxxii. 8, marg.

Space to repent. Rev. ii. 22.

An open door, Acts xiv. 27 ; 1 Cor. xvL 9 ; 2 Cor.
ii. 12 ; Col. iv. 3 ; Rev. iii 8.

Dumb creatures may teach man knowledge. They
know their "appointed times;" as the ant, Prov. vi

SCRIPTURE ITSELF THE ILLUSTRATOR. 247

6 — 9; the stork, the crane, and the swallow, Jer.

• • • mm

viu. 7.

Prov. XV. 23. — "A word spoken in due season,
how good is it!"

Like the opportune counsel of Naaman's servants, 2 Kings
V. 13 ; or the ''soft answer" of pricing Hannah, 1 Sam. i 15,
17, the word adapted to the time, dictated by wisdom and
spoken in love.

Prov. XXV. 11. — "A word fitly spoken ; '* marg.,
" spoken upon his wheels," «.«., moving quickly to the
end aimed at ; '4s like apples of gold in pictures (or
settings) of silver."

Lev. xvL 21. — "A fit man;" marg., "a man of
opportunity."

1 Sam. XXV. 8. — ** We come in a good (opportune)
day ; give, I pray thee."

Esther iv. 14. — "Who knoweth if thou art come
to the kingdom for such a time as this t"

Eccles. viii. 6. — " Because to every purpose there
is time and judgment, therefore the Sis^of man is
great upon him" (if he neglect the opportunity).

Luke X. 40, 41. — It was Martha's fault, to let slip
the opportunity which Mary seized.

Luke xiii 7. — " Behold, these three years I come."

A time of grace — sufficient, but with a divinely appointed
limit."

EpL iv. 27. — " Neither give place to the devil"

Occasion — ^ opportunity makes the thief ; " and Satan well
knows how to make use of times and seasons.

Isa. xxix. 20. — " That watch for iniquity."

i.e., for opportunities of committing it, and make it their
study, Micah ii. 1 ; Hosea vii 6. Take such examples as He-
rodias's mother, seeking to gratify her revenge ; and ner anxiebr
not to let the king's heat cool, — coming in *' straightway with
haste," Mark vi 25 ; Judas, seeking the opportimity, Matt.

248 SCEEPTURE ITSELF THE ILLUSTRATOB.

zxtL 16 ; tlie ''oooTOueBt times,** Haik xhr. 11 ; ''in the ah-
■enoe of the mnltitQde,'' Luke xzn. 6.

GaL vL 10. — " As we have therefore opportonity,
let us do good onto all men."

** O ppo r tun ity is tktJUnper of Uwu; and, as tlie stalk may re-
main when the flower is cot ofl^ so time may remain witii ns
when the opportunity is gone." — Bomd. When God sets ns an
altar we should be ready with a sacrifioe. He that will not
strike the iron when it is hot, will lose his labour v^ien it is cold.

EpL V. 16 ; CoL iv. 5. — " Bedeeming the time."

The original Greek is emphatic and suggestive — buying up
the opportunity ; making the most of the busy day of life, as
buyers watch the favourable market, and are g^bul at all times
to take advantage of the time of opportunity.

1 Kings XX. 40. — " As thy servant Was busy here
and there, he was gone."

Lost opportunitiet^ like the neglected wind and tide, cannot
be recalled. The ancients painted opportunity with a hairy
forehead, and head bald belund ; to signify that, while a man
has it before him, he may lay hold of it ; but if he let it slip, he
cannot pull it back. There is great truth in what the Kabbins
say, — Every man hath his hour ; and he who oversteps his sea-
sons may never meet with the like agaizL

Opportunity embraced.

The miraculous cures wrought by Christ are many
of them instances of opportunities embraced. "As
Jesus poised hy^^ Bartimseus heard it, and sought a
cure, Matt. xx. 30 ; Mark x. 46 — 52 ; the centurion,
" when he heard of Jesus," sent to him to cure his
sick servant, Luke viL 3 ; the multitudes, when they
heard where He was, brought their sick, Mark vL
54 — 56 ; see similarly chap, ii 1 — 3.

So, many instances are recorded of those who took
the advantage of seeking His instruction \ like Nico-
demus, John iii. 1, 2 ; Zacchseus, Luke xix. 1 — 6 ;
the disciples, Matt. xiii. 10 — 36 ; xxiv. 3 ; Mark ix.
28, &c.

scripture itself the illustrator.^ 249

Opportunity lost.

Many solemn and familiar texts stand as beacon
lights to warn us of this peril : " The door was shut"
— " The night cometh, when no man can work*' —
" The kingdom of God shall be taken from you" — " I
will remove thy candlestick out of his place." Cf. the
doom pronounced upon Jerusalem, because the Jews
knew not the time of their visitation ; therefore the
things offered for their peace were justly '* hid." So
upon Chorazin, Bethsaida, &c. Napoleon used to say,
There is a crisis in every battle : ten or fifteen mi-
nutes, on which the issue of the battle depends ; to
gain this is victory y to lose it is defea,t.

The Lord Jesus. — In this the blessed Lord was
our example. How He embraced every opportunity
of doing good to the bodies and souls of men. " Aa
He passed by" — " when Jesus heard of it." And see
how He gathered lessons of instruction from passmg
objects, &c., see John ix. 4, 5 ; xi. 9, 10.

So St. Paul, whether taking advantage of the
altar he saw near Mars Hill, or of the visitors whi
came to him at his lodging at Eome, — his motto
seemed to be, " In season', out of season" — " if by any
means I may save some !''

ORIGINAL SIN.

Received from Adam, Rom. v. 11 — 21 ; 1 Cor. xv.
22. See Gen. v. 3—" Adam .... begat a son, in his
likeness, after his image." It is striking to compare
this with Gen. i. 26, when God first made man in His
image ; and yet, it should be remembered, this is said
of Seth, through whom came the godly seed of Enoch,
Noah, Abraham, &c. So we have many texts like
Hosea vi. 7 — " They like men (marg. like Adam) have
transgressed ;" 1 Cor. iii 3 — " are ye not carnal, and
walk as men;" Ps. x, 18 — "the man of the earth;"

250 SCBIFTUBE ITSELF THE ILLUSTRATOB.

1 Cor. XV. 49 — " the image of the earthy ;" Ps. xviL
14 — " men of the world."

Bom in the nature of every man^ Ps. IL 5 ; IviiL 3 ;
Isa. xlviii. 8. " Some children, by their features and
lineaments, do as it were father themselves ; and thus
we resemble our first parents." — Boston. Ct the fire-
quent use of the Hebrew idioms " children" or " sons"
to denote likeness of nature : " children of Belial" —
"children of disobedience" — "of the wicked one,**
&c, used with no less than twenty different varia-
tions ; so also the expression " bom after the flesh."

The root of, is in the heart, Matt. xv. 19, 20; Heb.
iii 10—19 ; Ps. v. 9.

StUl dwells even in the regenerate, 1 John L 7 — 10.
" That our apostle here intends original sin is pro-
bable, because he useth the singular number sin, not
sins (as if it were some special sin he pointed at) ; and
likewise because of the phrase of Jiaving sin, which
intimateth that he speaketh of that sin which is as
it were habitual and innate in us." — Hardy on
1 John.

Kom. viL — It is observable how, through the
three chapters, v., vi., and vii, St. Paul traces up
man's guilt and defection to the original root ; and in
this seventh chapter mentions, as Clarkson says, near
twenty aggravations of the sin that dwelleth in us.

Was recognised under the law. — (1.) By the ordinance
of circumcision — denoting that even infants contract a
natural guilt, by coming through their "parents'
loins." — Beveridge.

(2.) By the ceremonial purifications after chiMbirth.

(3.) Some also draw a distinction between the sin
offering and the trespass offering ; the former repre-
senting sin in general, the latter particular acts of sin*
— Jukes on the Offerings.

(4.) Possibly by the plague of leprosy. — This was
hereditary, though not showing itself at first. Leper

SCRIPTURE ITSELF THE ILLUSTRATOR. 251

children were often bright and healthy-looking, but
by and bye the plague appeared.

The old man, Eph. iv. 22. — This expression may
have been used to show how original sin spreads
through the whole nature, and to remind us also of
its long standing in our fallen race.

The Book of Job contains some very humbling
statements as to the innate defection of fallen huma-
nity, see chap. iv. 17 — 19; ix. 20, 30, 31 ; xi 12 ;
xiv. 4 ; XV. 14 — 16 ; xxv. 4 — 6.

Prov. xiv. 18. — " The simple inherit folly."

Prov. xxii 15. — "Foolishness is bound up in the
heart of a child."

Bound in or to — not merely by slight threads, but as it were
by chains, so that it cannot easily be torn from it. The Hebrew
word expresses firm, compact, and close embrace. It is used, —
€ren. xliv. 30 ; 1 Sam. xviii 1.

Jer. xiii. 23. — "Can the Ethiopian change his
skin?" &c.

Sin is here represented as inbred by nature, strengthened by
education, and confirmed by custom.

Matt. xvi. 23. — "Thou savourest .... the things
that be of man."

What a sad testimony to the evil of man I

Man. — " It is worthy of note, that in the Anglo-
Saxon the word is used to express, not only the
human being so called, male and female, but also mis-
chief, wickedness, fraud, and deceit." — Dr. A, Clarke,

PAEDON OF SIN— FORGIVENESS.

Figures and Illustrations.

Sin is said to be pardoned when it is —

Borne or taken away, Isa. xxvii. 9 ; Hosea xiv. 2 ;

252 SCSIPTUBE rrSELT the nXHSTSATOB.

as the scapegoat bore the iniquities of Israel into the
land not inhaHted, Ler. xvi 8 ; Yxi. 22.

ElotUd Ml/, Ps. IL 9 ; Acts m, 19; like a debt or
a bond cancelled, Isa. xliti. 25 ; or a thick doad and
raponry mist, xliv. 22.

Catered, Ps. xxnL 1 ; Izxxy. 2 ; as an object loath-
some and polluted. There is great force in the
Hebrew word (kaphar), which, as Bosh observes, is
nsed not so mnch in the sense of wrapping with a
garment, as in that of smearing and plastering. ''Its
radical sense, therefore, is rather of an adheswe than
of a loose covering." The word is first used of the
ark covered with pitch. Gen. vi 14; and afterwards
applied figuratively to the covering of atonement,
ransom, the mercy-seat, &c.

Hemmed, as far as th; heaven is from the earth, or
as far as the east is from the west, Ps. ciii 11, 12.

Washed away, or washed out, as the stains from a
filthy garment, Ps. li 2. The same Hebrew word is
applied to the clothes of the man who had burnt the
red heifer. Num. xix. 8.

Cast out of sight, " behind the back," Isa. xxxviii
17 ; "into the depths of the sea," Micah vii. 19 (al-
luding to the Egyptian army covered by the waters
of the Red Sea, ver. 15 ; Exod. xv. 10.

Passed by, Micah vii. 18.

Illustrations of full and free forgiveness are sug-
gested by the

Year of jubilee — the joyous time when all debts
were cancelled, and forfeited inheritances were re-
stored, and liberty was proclaimed, Lev. xxv. ; Isa.
Ixi. 1, 2.

The generous master, who frankly forgave his ser-
vant the debt of ten thousand tsJents, Matt. xviii»
23—27.

The kind creditor, Luke vii. 42.

Lev. iv. V. vL — " It shall be forgiven him." This

SCRIPTURE ITSELF THE ILLUSTRATOR. 253

precious promise is repeated nine times in three
chapters.

Ps. xxxii. 2 ; Kom. iv. 6. — It is important to note
how St. Paul uses the Psalmist's word. The Psalmist
says, " Blessed is the man unto whom the Lord im-
puteth not iniquity." St. Paul quotes this as David's
description of " the man unto whom God imputeth
righteousness without works," thus making the non-
imputation of sin, and the imputation of righteous-
ness without works, to be coincident.

Ps. ciii. 3. — The Psalmist puts the pardon of sin
first, at the head of all other blessings, just as in our
Lord's miracles. He first said, " Thy sins be forgiven
thee ;" and then, " Arise, take up thy bed," Matt,
ix. 2—6.

Isa. i. 18. — "Scarlet" and "crimson" sins.

These colours are of the deepest dye, and are called fast
colours. To remove such, and change them to the purest white,
is a striking emblem of the pardon of even the greatest sins.

Matt. xiii. 15 ; Mark iv. 12. — There is a beautiful
coincidence between the two accounts of our Lord's
words. St. Mark has it, " Lest their sins should be
forgiven them ;" St. Matthew, " Lest I should heal
them." Pardon of sin and healing go together.

Heb. viii 12. — "Their sins and their iniquities will
I remember no more."

It is a precious thought that the sins of Old Testament saints
are never referred to in the New Testament. We read of
** righteous Abel," "just Lot," "faithful Abraham," "of the
patience of Job,'' but find no allusion to Job's impatience or
Abraham's doubts. Is it not because of this, — ^when God par-
dons sins He remembers them no more ?

PATIENCE. — See Imjpatience — Rashness — Meekness
— Svhmission — Waiting.

The Greek wm'd ordinarily used for patience {wofwvri),

254 SCRIPTURE ITSELF THE ILLUSTRATOR.

which means, literally, to remain under, refers to the
subordination of spirit of one under rule, or under
the rod.

The English word " patience " reminds us of the
connexion between sufferings or trial and enduring ;
so the two are joined, Heb. vi. 15, "after he had
patiently endured;" and CoL i. 11, " all patience and
long-suffering."

Patience is a grace chiefly consisting in enabling
us to exercise other graces. It is the happy power
of steady perseverance, in spite of difficulties. Thus
we find it applied to —

Patient continuance in welldoing, Rom. ii. 7.

Patient enduring, Heb. vi. 12, 15.

Patient waiting, Ps. xxxvii. 7 ; xl. 1 ; Lam. iiL 26.

Patient fruit-hearing, Luke viiL 15.

Patient running, Heb. xii. 1.

" The patience of hope," 1 Thess. i 3.

Hope is, by its nature, sanguine, and therefore needs to be
kept in check ; patience is apt to faint, and needs to be cheered
and strengthened. The two are admirably joined in this hi^py
combination.

James i. 5. — " Let patience have her perfect work."

Patience has a work, often a hard work, to do. Nay, wait-
ing is often harder work than working. To stand still and be
doing nothing while the battle is raging, and the enemy seems
to be fast gaining ground ! Nevertheless, *' they also serve who
only stand and wait."

St. Paul's commendation of patience. Speaking
of faithful ministers, he names it as a first qualifica-
tion, " in much patience," 2 Cor. vi. 4 ; speaking of
the signs of an apostle, he names it first, *'in all
patience," 2 Cor. xii. 12.

PEACE. — See Best—Meehness.

The Hebrew word for peace (shalom), which is so

SCRIPTUEE ITSELF THE ILLUSTRATOR. 255

famiUax in the eastern salaam, is derived from a root
which means perfect, full, complete. This gives us
one notion of peace, " Quietness comes from fulness.'*
The Greek word {hp-fivri) is a compound formed from
three other words, hpcar iis ft', to take into one. Acts
vii. 26 gives an illustration of this meaning, "he
would have set them at one again," which Alford
translates, "he would have set them at peace." In
this view, peace comes from reconciliation, to which
our English word pacified corresponds. The Latin
word pax (k pactione) has the same derivation.

Emblems.

The olive leaf, Gen. viiL 11, the emhlem of recon-
ciliation and peace.

Still waters, Ps. xxiii 2.

Deep rivers, Isa. xlviii. 18 ; Ixvi. 12.

The hiss of peace, see Gen. xlv. 15. Joseph's brethren
seem to have been afraid of him, until he kissed them;
but, after he kissed them, their fears were allayed.

SCRIPTITRE NAMES compounded with peace, —
Salem, Jerusalem, probably meaning the habitation
or vision of peace , Solomon, peaceable, 1 Chron. xxii.
9 (Ps. Ixxii., see below) ; Absalom and Abishalom, a
father's peace, probably given because David hoped
there would be peace in his days, or that he would be
of a peaceable disposition, neither of which proved
true; Salome, Shelemiel, at peace with God, re-
sembling the German Gottesfried, God's peace, whence
Gottfried, and our English Godfrey; Shelemi, Shele-
mith, peaceable.

The source of holy peace is traced to each per-
son of the Blessed Trinity.

" The God of peace " is an expression used by St.
Paul six times, and by him only.

God only can "create" peace, Isa. Ivii. 19; "ordain"

256 SCRIPTURE ITSELF THE ILLUSTRATOR.

peace, xxvi. 12; "speak peace to His saints," Ps.
Ixxxv. 8.

The Lord Jesus is " the Prince of Peace," Isa. ix. 6 ;
"The Lord of peace," 2 Thess. iii. 16; He is the
Shiloh prophesied of by dying Jacob, Gen. xlix. 10,
which word (Shiloh) probably means the tranquillizer
or peace-bringer ; He is " the priest after the order
of Melchisedec," "the king of Salem,*' Le,, king of
peace, Heb. vii. 1 — 3 ; the Lord Jesus is He who
makes peace, Eph. ii. 15 ; and gives peace, 2 Thess.
iii. 16 ; who " came and preached peace," Eph. ii. 17 ;
and "is our peace," Eph. ii. 14; Micah v. 5; Zech.
vi. 13; ix. 10.

The Lord Jesus brought peace as a prophet, John
xvi. 33 ; as a priest. Col. i. 20 ; as a king, Isa. ix. 6.
Peace was announced at His birth, Luke ii. 14; peace
He bequeathed as His legacy before His death, John
xiv. 27 ; peace was His salutation to the disciples after
His resurrection, John xx. 19, 21, 26.

The Holy Spirit is also the giver of peace, see Gal.
V. 22, where peace is included in the rich cluster of
the Spirit's fruit.

Jehovah-Shalom, "the Lord shall send peace,"
Judges vi 24, marg. ; the name of the altar Gideon
reared.

The peace offerings. — An important class of
the Levitical worship, the principal design of which
is supposed to have been to represent the offerer's
perfect fellowship and communion with God, as one
of His reconciled children, privileged to come into
His presence, and sit down at His table.

" Peace be unto you," — the well-known Eastern
salutation. It is noteworthy that our Lord first ad-
dressed these now familiar words to the disciples after
the resurrection, John xx. 19, 21, 26, never before;

SCRIPTURE ITSELF THE ILLUSTRATOR. 257

though He said to the woman whom He healed, Mark
V. 34, as also to the penitent, Luke viL 50, "Go in
(or into) peace."

The blessed effects of peace may be aptly illus-
trated by many of Christ's miracles. Take three : —

His calming the storm on the lake with the word of
power, " Peace, be still," Mark iv. 39.

His tender charge to the woman, whose disease one
touch of His garment had healed, " Go in (or into)
peace," Mark v. 34.

The change wrmght in the ungovernable and wild
demoniac, who was found calmly sitting, clothed, and
in his right mind, Mark v. 15.

May not these all be regarded as parables of the
blessed peace Christ gives to believers and to churches,
when He allays the storms without, and calms the
storms within ?

Ps. xxix. 11. — A psalm describing a storm subsid-
ing into calm ; peace after storm. And when is it so
welcome % How grateful, after the earthquake and
thunder of Jehovah's power, is the still small voice
of peace !

Ps. iii. 5. — See the inscription of this Psalm (which
is generally allowed to be authentic). It was written
at the time of David's melancholy flight from Absar
lom; yet then, mark how "the sweet Psalmist" laid
him down and slept in peace. So Peter slept calmly
the night before his expected execution. Acts xii. 6.
How beautifully Bunyan remembered this when he
describes Christian as sleeping in the house Beautiful,
in a chamber called Peace !

Ps. Ixxii — A prophecy of the peace of Messiah's
reign, especially appropriate in "a Psalm of or for
Solomon," the "man of rest," whose name means
peaceable.

Col. iii. 15. — "Let the peace of God rule;" an

R

258 SCRIPTURE ITSELF THE ILLUSTRATOR.

allusion to the umpire in the ancient games, whose
oflSce it was to preserve order, and assign the prizes.

Isa. xxvi. 3 j Ivii. 19. — The rich promise of "per-
fect peace," " peace, peace," marg. ; peace, the inherit-
ance of the mind calmly " stayed on God."

Ps. xxxvii. 37 ; Isa. Ivii. 2. — Peace in death, like
Simeon's swan-like song, Luke ii. 29 ; and Stephen's
peaceful sleep. Acts vii. 60. See Cone, under quiet-
ness — still, &c.

PERFECTION.

Many figures and illustrations of perfection may be
collected by an examination of the derivation and
significance of the original words so rendered, as
e. g. —

The legal sacrifices, which were required to be per-
fectly sound and whole. The Hebrew word we ren-
der " perfect," is translated in more than forty places
" without blemish ; " in eight " without spot ; " and
in upwards of twenty "perfect." Elsewhere it is
rendered, upright — sincere — complete — full — sou nd.

Full of ripe age, — Distinguished from a state of in-
fancy or immaturity, Heb. v. 14; 1 Cor. xiv. 20,
(marg.)

A ship in full sail, Heb. vi. 1. (So, at least, many
take the figure here.)

Racers that have reached the goal, Phil. iii. 12. (See
Dr. A. Clarke.)

Scholars, " perfected," taught, who are proficient as
their masters, Luke vi. 40.

The daylight advancing to meridian fulness, Prov.
iv. 18.

Grain, perfect and ripe, Isa. xviii. 5.

A time fulfilled, Luke ii. 43.

A work completed, John xvii. 4 ; Acts xx. 24.

A rent perfectly joined together, 1 Cor. i. 10.

SCRIPTUEE ITSELF THE ILLUSTRATOR. 259

Perfection may also be illustrated by its contrasts.
It is opposed to —

What is false or mixed, Deut. xxv. 13 — 15 ; Prov.
xi. 1.

What is defective or immature^ like a body wanting
some member, or a net requiring mending. See Matt,
xix. 21. So our Lord gave the charge, " If thou wilt
be perfect," to one who had just said, " What lack I
yet?" Luke viii. 14, 20; the thorny ground hearers
brought "no fruit to perfection" — to perfect ripe-
ness. We read in James L 4 of those who are " per-
fect and entire, wanting nothing." Cf. similarly
Col. iv. 12, "perfect and complete."

Seven is the number of perfection in Scripture.
It is said to be so used because composed of the num-
ber three, representing the Deity ; and four represent-
ing the worid in its fulness.

One of the Greek words translated perfect may be
illustrated by its use. It is applied to fishennen
mending thek nets-the re-fittm| a ship-the repair-
ing of a house — the re-setting of a broken limb — ^the
putting to right of what was defective and incom-
plete.

Standards of Christian perfection —

Matt. V. 48. — "Be ye therefore perfect, even as
your Father which is in heaven is perfect."

Eph. iv. 13. — "Till we all come .... unto a per-
fect man, the measure of the stature of the fulness of
Christ."

Comparative perfection.

It is noteworthy how many Scriptural saints,
spoken of as "perfect," were marked by grievous
falls. — See Backsliding,

St. James. — Some have observed that St. James,
who dwells so much upon works, twice speaks of
perfection as lying much in what are caHed j^assive

260 SCRIPTURE ITSELF THE ILLUSTRATOR.

graces; the work of patience, chap. L 4 ; and restraint
of speech, iii 2.

Perfection need not be always of the same dimen-
sions. A man may be perfect as a man, in every part
of the body ; but one man may be taller, or stronger,
or more handsome than another man ! The work of
the ministry is to labour to " present every man per-
fect" at last, according to his measure, in Christ
Jesus, Col. i. 28.

Solomon's temple was noted for perfection and
beauty. Every part — the vessels — the golden altars
— tables — candlesticks, &c., were made "of gold, and
that perfect gold " — " perfections of gold," 2 Chron.
iv. 21, marg., viii. 16.

The perfection of God's word, Ps. xix. 11;
James i. 25 ; 2 Tim. iii. 17 ; Ps. cxix. 96.

The perfection of God!s mil, and way, and work,
Deut. xxxii. 4; Ps. xviii 30; Col. iv. 12; Rom.
xii 2.

The perfection of the Church of Christ, when " that
which is perfect is come," 1 Cor. xiii. 10 ; and the
Church shall be presented "as a chaste virgin to
Christ," 2 Cor. xi. 2 ; " not having spot, or wrinkle,
or any such thing," but perfectly " holy and without
blemish," Eph. v. 27.

The Lord Jesus was "perfect" alike in personal
holiness and oflScial suflSciency. Christ was typified
by the perfect and unblemished sacrifices. He was
"made perfect through sufferings." Like a faithful
servant and a loving Son, He could say, at the end
of his course, " I have finished the work which Thou
gavest me to do." He was the High Priest — the
Son " consecrated (or perfected, Heb. vii. 28, marg.)
for evermore."

John xix. 30. — " It is finished."

The same Greek word in other places rendered perfected, in

SCRIPTUEE ITSELF THE ILLUSTRATOR. 261

whicli sens^ Christ's work stands alone. Not only is the work
of every man necessarily imperfect, as being the work of an im-
perfect being ; but man's work must always fall short of his
designs. No Christian ever came to the end of Ufe, who felt
that he had accomplished all he designed for the glory of Christ.
The perfect God-man above could say of all He came to do —
"It is finished."

PERSECUTION--PERSECUTORS.

Illustrations.

The darkness that fell upon Abram when the burn-
ing lamp passed between the divided sacrifice, Gen.
XV. 9—21.

The burning hush, Exod. iii. 1, 2.

The wkhed husbandmen in the vineyard, Matt. xxi.
33—35.

The wild boar rooting up the vine, Ps. Ixxx.
12, 13.

The bulls of Bashan — fierce dogs, Ps. xxii. 12, 13,
16, 20; the lion, 2 Tim. iv. 17; grievous wolves, Acts
XX. 29.

Archers, Gen. xlix. 23.

A great fight of afflictions, Heb. x. 32.

The Lord's people are described as corn threshed
upon the floor, Isa. xxL 10 ; as sheep sent forth in the
midst of wolves, Matt. x. 16.

Gen. iv. 8. — The first persecution.

The first man that died, died persecuted for religion. "Death
was denounced as a curse, and it first lighted on a saint." —
Bishop Hall.

Gen. xxi. 9. — Isaac mocked by Ishmael.

This reads as a simple narrative ; but the interpretation by
St. Paul (Gal. iv. 29) shows that it has a deeper meaning, and
is a plain forewarning of the irreconcileable enmity which ever
exists, between the carnal seed and the spiritual

Matt. V. 10—12 ; Luke vi. 22, 23.

The special promise given to the last beatitude should never
be forgotten. It reads as if it were the climax of the whole

262 SCRIPTURE ITSELF THE ILLUSTRATOR.

series. It is the only beatitude doubled, both in the^beginning,
** Blessed — Blessed," and also in the ending, ** Kejoice, and be
exceeding glad " — ** leap for joy " — " for, behold, your reward is
great in heaven."

Mark x. 30. — "He shall receive an hundred-fold
.... with persecutions."

A strange addition to a long list of blessings.

2 Tim. iiL 12. — "All that will (i. e., that desire to)
live godly in Christ Jesus, shall suflfer persecution."

And truly, as an experienced writer has well said, the prin-
cipal reason why Christians do not suffer more, is because they
do not live the godly life they should, in and for Christ Jesus.

Rev. ii. 8—12.

The Church of Smyrna is the church of the seven espedaUy
marked by persecution. The name (Smyrna) is probably de-
rived from myrrh, which is most fragrant when bruised ; and
this of itself may suggest an application full of deep and spiri-
tual truth.

Acts xi. 19.

To persecution we owe the commencement of missionary work
in the early Church.

Three things may he traced in Scripture with
reference to persecution.

(1.) How many of the most eminent saints have
been called to endure the sharp trial : Abel — Joseph
— Moses — David — Elijah — Micaiah — Isaiah — Jere-
miah — Daniel — and the apostles Stephen, Paul, &c.

(2.) How many persecutors of the saints have
themselves come to a sad, often violent, death:
Pharaoh — Saul — Jezebel — Zedekiah — Herod the
Great — Herod Antipas — Herod Agrippa, &c.

(3.) How strangely persecution has been generally
overruled, to the progress of the truth— the wind which
has fanned the flame. Cf. Israel in Egypt, Exod. i.
11; the early Church, Acts viii. 4; xi. 19; Phil
i. 12—14.

SCRIPTURE ITSELF THE ILLUSTRATOR. 263

The Lord Jesus was a perfect example of patience
under persecution, and of compassion towards his
persecutors.

PLEASURE Carnal. — See Sin, Deceivahleness of.

The first terruptatmi came partly through pleasure,
Gen. iii. 6. Our first mother saw the forbidden fruit
" pleasant to the eyes," so she looked and lusted —
took — and ate — and gave, and learned the bitter fruit
of sin.

The love of pleasure is a mark of Babylon — " given
to pleasures," Isa. xlvii 8 ; Ilev. xviii 7, 12—19. It
is also one of the prominent signs of " the last days,"
2 Tim. iii. 4.

The drudgery of pleasure, — "We ourselves were
sometimes .... serving divers lusts and pleasures '*
(the abject drudges of many masters), Titus iii. 3.

The satiety of pleasure, Pro v. xxv. 16. Pleasure,
like honey, is to be used with moderation, else it
soon cloys. Pleasures are good as sauce, but insuffi-
cient for meat.

The danger of pleasure. — It is the highroad to pov-
erty, Prov. xxi. 17 ; the close ally of death, 1 Tim.
V. 6 ; excess of pleasure chokes the word of truth,
Luke viii. 14; and brings disappointment, Eccles. ii.
1, 2. "A man of pleasure is a man of pains." —
Young,

The cruelty sometimes mixed up with pleasure. —
It seemed strangely unnatural that Esau could " com-
fort himself" in the prospect of murdering a brother.
Gen. xxvii. 41, 42 ; or that the saying to murder his
father David should please Absalom so well, 2 Sam.
xvii. 4 ! How pleased was Haman in the thought of
compassing Mordecai's death, Esther v. 14. The cruel
pleasure of the Jews is thrice referred to in the Acts,
see xii. 2 ; xxiv. 27 ; xxv. 9.

264 SCRIPTURE ITSELF THE ILLUSTRATOR.

The disappointment and hitter end of pleasure, — See
the Book of Proverbs for the mocking delusion of
wine and strong drink — mirth and laughter — luxury
and lust.

It is remarkable how many of the feasts spoken
of in Scripture were attended with some sad result,
or ended in trouble.

Job's sons* feast, i. 13 — 19 ; the feast at the making
of the golden calf, Exod. xxxii. 7 ; Pharaoh's, Gen.
xl. 20—22 ; AdonijaVs, 1 Kings i. 41—49 ; Nabal's,
1 Sam. XXV. 36—38; Ben-hadad's, 1 Kings xx.
16 — 21 ; Belshazzar's, Dan. v. ; Herod's, Matt. xiv.
6 — 10 ] even the happy feast on the return of the
prodigal son was partly marred by the envy of the
elder brother, Luke xv. 25 — 32.

The short-lived duration of most sinful pleasures.

Heb. xi. 25. — "Pleasures of sin" which are but
" for a season." Cf. our first parents' in tasting the
forbidden fruit ; Achan's possession of his Babylonish
treasures; Ahab's seizure of Naboth's vineyard;
Judas holding his cursed bribe. The sweetest things
usually corrupt most quickly.

1 Cor. XV. 32. — "Let us eat and drink; for to-
morrow we die;" Isa. xxii. 13.

So Esau thought, Gen. xxv. 32 — 34. "There were but two
common parents of mankind — Adam the protoplast, and Noah
the restorer ; and both miscarried by appetite : the one fell by
eating, the other by drinking. We had need be careful. Christ
saith, ' Take heed of surfeiting and drunkenness ' even to His
own disciples." — Manton,

James v. 5. — " Ye have lived in pleasure on the
earth, and been wanton."

The word iffTraroK-fiaaTe (been wanton) ParJchurst derives
from ffiradatt), which properly signifies to insert more threads
into the warp in weaving, and thence it comes to mean to spend
extravagantly or luxuriously.

Cf. with this the beautiful remark of ScoU — " It may deserve

SCRIPTURE ITSELF THE ILLUSTRATOR. 265

to be impressed upon all our minds, that all the self-denial which
either reason or Scripture requires of us amounts to nothing
more than preferring long pleasures to short ones."

How many of the Scriptural names describing
" pleasant" have a history of gloom and sadness con-
nected with them ! — Naomi, whose name means plea-
sant (Ruth i. 20, marg.), was fain to say in her sad-
ness, " Call me not Naomi ; call me Marah (i.e., bitter) ;
Naaman the leper's name bears the same meaning ;
but what a name for a leper ! (2 Kings v.) ; the city
called Nain also, where the Lord met death at the
gate ! It was different in the pleasant things God
made at the first, when there was no sin, Gen. iii. 6.

POOR, The.

" The poor of the flock," Zech. xL 7, 11.

"The poor of His people," Isa. xiv. 32; Zeph.
iii 12.

" Thy poor brother," Deut. xv. 7.

" Poor saints," Rom. xv. 26.

" The brother of low degree," James i. 9.

" Poor," yet a " brother." Poverty doth not take
away privilege.

For adjuncts, see Cone. : poor and needy — ^poor
and afflicted — poor and sorrowful, &c.

Under the law, God's tender care and regard for
the poor was very prominently set forth, as in —

The less costly offerings they were allowed to bring,
the laws about which are as exact and particular as
they were for the more costly sacrifices ; and they are
equally called " a sweet savour unto the Lord," see
Lev. i 14 — 17 ; iL, iii. Lev. v. 11, 12 is very observ-
able, as prescribing the only sin-offering we know of
which was without blood. It was the humble offer-
ing of those who were so poor as not to be able to
buy even two turtle doves or two young pigeons !

266 SCRIPTURE ITSELF THE ILLUSTRATOR.

The provisions made for their temporal welfare,
also, should be remembered ; as in the right of glean-
ing in time of harvest and of vintage ; the portion of
the produce of the sabbatical year assigned to them ;
the prohibition of usury and retention of pledges ;
and of permanent bondage, &c.

The half -shekel atonement money was a sum appointed
to be alike for all, whether rich or poor, Exod. ipcx.
12—16 (see Job xxxiv. 19.)

The poor man's refuge^ Ps. x. 14, xiv. 8, xxxiv. 6,
xl. 17, Ixxii. 12, 13.

The poor man's worth, Prov. xix. 1, xxviii. 6 ;
Eccles. iv. 13, ix. 14 — 16.

The poor man's claim, Lev. xxv. 35 ; Deut. xv. 7, &c.

The poor man's exaltation, Ps. cxiiL 7, 8 ; James ii. 5.

It is noteworthy that the happiest mother and the
holiest son were among the poorest of our race.

The poorest of our Lord's hearers were frequently
the most accessible to the truth ; and from the poor
he chose his chief followers and apostles.

The poorest Churches yielded most fruit. St.
Paul had most success, not in literary Athens, nor in
luxurious Corinth, but in the poorer Churches of Ma-
cedonia, Philippi, Thessalonica, &c. It is remarkable
to note the contrast between Smyrna, Rev. ii. 9,
which in temporal poverty was pronounced spiritually
rich by Christ, and Laodicea, which thought herself
rich, and was pronounced by the Lord as wretched,
and miserable, and poor, and blind, and naked !
111. 17.

Poverty honoured and enriched —

Jacob, Gen. xxxii. 10.

Gideon, Judges vL 12.

Ruth, ii.— iv.

Widow of Zarephath, 1 Kings xvii. 12.

Prophet's widow, 2 Kings iv. 2.

David, Ps. xl. 17, Ixix. 29, Ixx. 5, cix. 22.

SCRIPTURE ITSELF THE ILLUSTRATOR. 267

Lazaiiis, Luke xxvi. 22 — 25. The word Lazarus
is a contraction of Eleazar, which means God is my
help.

The poor widow, who gave all her living to the trea-
sury, Mark xii. 43, 44.

The Macedonmn ChurcheSy 2 Cor. viiL, ix.

The Apostles chosen from the poorer ranks.

The Lord Jesus himself was bom of poor parents,
and had " no home where to lay His head," Matt,
viii 20 ; no money to pay the tribute tax, xvii. 27 ;
He preached to the poor, xL 8 ; and was received
gladly by the poor, Mark xii. 37.

POWER DmNE.

Is EXPRESSED in various ways : —

The hand of the Lord, strong — mighty — stretched
out — ^lifted up, is referred to in Deuteronomy ten
times as the cause of Israel's deliverance from Egypt.

The right hand of the Lord is referred to about
thirty times in the Psalms alone.

The arm of the Lord, strong — mighty — holy —
glorious — stretched out, Job xL 9 ; Isa. li. 9 ;
Hii. 1.

The finger of God, a strange proof of Divine Omni-
potence. Some of the most mighty works ever
wrought are ascribed to the might of the finger of
God. The law was thus written on the tables of
stone, Exod. xxxL 18 ; the creation of nature was
the work of God's finger, Ps. viii. 2 ; the creation of
animal life, Exod. viii. 39 ; the casting out devils in
our Lord's ministry, Luke xi. 20.

The voice of the Lord, Ps. xxLx. 4 ; IxviiL 33 ; Rev.
i. 15.

The thmder of the Almighty's power, Job xxvi. 14 ;
xl. 9 ; see also Cone, under strong (foundation — rock
— tower— hold) — mighty — able — ^power, &c.

268 SCKIPTURE ITSELF THE ILLUSTRATOR.

The titles and expressions applied to the Divine
Being denote the same.

The Almighty, a title ascribed about fifty times to
the Most High, of which it is singular that thirty are
found in the Book of Job. Al-mighty — "one Al-
mighty is more than many mighties."

The blessed and only Potentate, 1 Tinu vL 15.

The Lord God omnipotent, Rev. xix. 6.

The Lamb mth seven horns and seven eyes, Rev.
V. 6.

The Strength of Israel, 1 Sam. xv. 29.

The stronger than the strong man armed, Luke xL 22.

The Lord " clothed with strength,^' Ps. xciii 1 ;
" girded with power," Ps. Ixv. 6.

BoAZ, which means " in Him is strength," was one
of the pillars in Solomon's Temple, 1 Kings vii 21 ;
and the name also of one who was, as many think, a
type of Christ our Kinsman-Redeemer, Ruth ii 1 ;
iv. 23.

How great is the power of the Lord's

Look, 2 Chron. xvi. 9 ; Ps. xxxiii. 18 ; civ. 32 ;
Exod. xiv. 24; Judges vi. 14 ; Luke xxii. 61.

JFord, Gen. i. 3 ; Ps. xxxiii. 9. —See Cone, under
word — spoken — commanded.

mil, Dan. iv. 33.

Touch, Ps. cxliv. 5.

Christ's miracles afford most striking exhibitions
of His gracious exercise of Divine power. (1.) They
were wrought for the overthrow of evil, disease, sick-
ness, possession, death. (2.) They were wrought by
the most simple means ; a word, a touch sometimes,
even at a distance from the suffered. (3.) They were
generally accompanied by some expression of sym-
pathy and grace. (4.) Whilst miracles of power,
they were no less parables of truth.

The Power of God is constantly coupled in Scrip-

SCRIPTURE ITSELF THE ILLUSTRATOR. 269

ture with His mercy ; see Num. xiv. 17 — 19. (lu the
Hebrew Bible the Hebrew word jigdal, "let the
power of my Lord be great," is written with a great
Yod, or a yod above the letters, to make it more em-
phatic), Ps. Ixii. 11, 12; cxlv. 13—15.

The vision of the Lord Jesus in Rev. v. 5, 6, very
beautifully combines these two — mercy and power.
The elder who addressed St. John spoke to him of
the lion, " the lion of the tribe of Judah ;" yet when
the apostle looked, he beheld not a lion, but " a Lamb
as it had been slain," — the emblem of gentleness and
peace.

PRAISE. — See Thankfulness-— Joy, — See Cone,
under the many terms expressive of praise — exalt —
extol — magnify — sing — shout, &c.

Is FIGURATIVELY SPOKEN OF as

The calves of the lips, Hosea xiv. 2.
The fruit of the lips, Heb. xiii. 15.
The sacrifice of praise, Heb. xiii. 15.
Garment of praise, Isa. Ixi. 3.

The Jewish feasts were designed to foster the
spirit of praise and thanksgiving for God's mercies in
the harvest, vintage, &c. They were commanded to
be kept as seasons of rejoicing and festivity. — See
Joy,

Historically, it is observable how little Israel was
ever given to praise. In their forty years* wander-
ings we read of constant murmurings, but only find
two songs of praise. Probably had they praised God
more, they would have murmured less. Neverthe-
less, the time shall yet come, when *' the ransomed
of the Lord shall return with songs to Zion, and
everlasting joy upon their heads," Isa. xxxv. 10;
xii. 1 ; li. 3, &c.

In the Tabernacle there appears to have been no

270 SCRIPTURE ITSELF THE ILLUSTRATOR.

provision expressly made for the public service of
song; whereas, in Solomon's Temple, and in the
Second Temple, this formed a prominent part of the
public worship. — See Thanksgiving,

JuDAH (with the derivatives Judith, Jeduthan,
Jew, &c.) means praise; see Gen. xxix. 35 (marg.)
Probably Eom. ii 29 alludes to this — " He is a Jetr,
.... whose praise is not of men, but of God."

The Valley of Berachah, 2 Chron. xx. 21 — 28.
A remarkable example of the blessing of a praising
spirit. Prayer is generally set forth as the chief
preparation for conflict ; but here is not only prayer
but praise. It was praise that was especially honoured
of God ; wherefore the place was called " the Valley
of Blessing."

The Book of Psalms. — The Hebrew title of this
book means the Book of Praises. Several facts of
interest may be noted about the Psalms.

(1.) The book begins with praise, and ends with
praise. (2.) There are few psalms which have not
some sweet note of joy and praise. (3.) Praise fre-
quently rises out of prayer. (4.) At other times
praise rises out of sadness. (5.) Praise takes in a
wide circle of subjects, creation, providence, and
grace. (6.) The spirit of praise seems to rise higher
as the book advances. There are no psalms composed
wholly of prayer, but several wholly of praise, till
the last few which seem to reach the highest climax
make up one continuous hallelujah.

The SONGS of Scripture are beautiful specimens
of sanctified praise, as the song of Moses and Miriam,
Exod. XV. ; the song of the well. Num. xxi. 17, 18;
the song of Deborah and Barak, Judges v. ; of Han-
nah, 1 Sam. ii. 1 — 10 ; the song of the bow, 2 Sam.
i. 19 — 27 ; Israel's future songs of praise and joy,
Isa. xii., XXV., &c. ; Mary's song, Luke L 46 — 55.

SCRIPTUKE ITSELF THE ILLUSTRATOR. 271

The doxologies of Scripture. — ^Ascriptions of
praise that occur in the Book of Psalms, and especi-
ally at the beginnings and endings of the Epistles and
the Apocalypse.

Hallelujah, "Praise ye the Lord," occurs only
in the Book of Psalms and in the Revelation. It
is the adoration of the Church militant and trium-
phant to the Great King, in the contemplation of
His works of mercy to His people, and judgments on
His foes.

The worship of Heaven. — The Book of the
Revelation especially shows how large a portion of
the worship of the redeemed in glory, and of the holy
angels, consists of adoration and praise.

The Lord Jesus speaks of Himself as the pre-
centor of the Church's praises, Heb. ii. 11. — See
Thankfulness,

PRAYER. — See Communion with God,

Scriptural expressions are very numerous, de-
noting the nature and character of believing prayer.

Asking — beseeching — calling — crying(aloud — mightily — ^with
the whole heart) — continuing in prayer— drawing near — entreat-
ing — groaning — knocking — labouring fervently — ^Uf ting up (the
heart — the hands — the soul) — looking up — ^pouring out (the
heart — ^the spirit— the complaint) — spreading forth the hands —
bowing the knee — seeking — wrestling — making intercessions
with groanings which cannot be uttered — ^with tears, and sighs,
and weeping. — (See Cone, for texts under those several heads.)

There are words, too, denoting the feebleness of prayer ; as
when it is but a whisper^ Isa. xxvi 16, marg. ; secret speech, heard
by none but the great Hearer of prayer ; a *^ breathing," Lam.
iii 56.

Gen. xxxii. 24; Hosea xii. 3 — 5. — These texts
compared show that Jacob's "strength" was his
prayers and tears.

James v. 1 7. — Elias prayed — "he prayed earnestly,"
marg., " he prayed in his prayer."

272 SCRIPTURE ITSELF THE ILLUSTRATOR.

All sound is not music ; the bowing of the knees is not at aU
times the bowing of the heart. Elijah prayed a prayer ; his
lips prayed, and his heart prayed. He felt what he spoke. Lip
labour, if it be all, is worse than nothing ; it is the heart that
must pray.

Ps. cix. 4. — "But I give myself unto prayer."

Literally, "But I . . . . prayer," or, as one translates it, "I
am all prayer." '* In the midst of all their words of hatred and
cruel enmity, I turn everything into prayer." Just as we read,
Ps. cxx. 7, " I am .... peace ; " marg., I am ** a man of peace."
What a happy description of a praying heart !

Eph. vi. 18. — " Praying always with all prayer and
suppUcation in the Spirit."

A beautiful description of the importunity and warmth of
holy prayer. Prayer, to be successful, must be earnest. Incense
cannot ascend without fire. ** Cold prayers," says Brooks,
" are as arrows without heads, swords without edges, as birds
without wings ; they pierce not, they cut not, they fly not up to
heaven."

St. Paul. — "The chiefest of the apostles was
chief est in prayer." Almost every epistle begins and
ends with prayer. And what an example are St.
Paul's prayers ! " Praying always " — " without ceas-
ing " — " night and day " — " continuing " — " with
many tears."

The Lord Jesus. — No gospel sets forth the Lord
Jesus as an example of prayer so fully as St. Luke's.
St. Matthew speaks of Christ praying twice ; St.
Mark, three times ; St. Luke, eight times. He speaks
of Christ's praying in connection with all the impor-
tant events of His earthly life ; at His baptism, iii.
21 ; before His choice of the apostles, vi 12, 13 ; at
His transfiguration, ix. 28 ; He records His praying
for Peter, xxii. 32 ; and for Himself, before His suflTer-
ings, xxii. 41 — 46 ; and for His murderers, xxiii. 34 ;
and also His prayers on the cross, xxiii. 34, 46 ; whilst
He speaks of the time which He spent in prayer in
the midst of all their busy work, v. 16.

SCRIPTURE ITSELF THE ILLUSTRATOR. 273

Besides which, it is in St. Luke we find those beau-
tiful parables which open out so forcibly the true spirit
and needful earnestness of prayer; the parable of
the friend at midnight, chap. xi. 5 — 10 ; the impor-
tunate widow, xviii. 1 — 8 ; and the Pharisee and Pub-
lican, xviii. 9 — 14. (Bishop Wordsworth thinks that
the probable reason why St. Luke's is especially the
gospel of prayer, is because St. Luke wrote for the Gen-
tiles, who had more need to be instructed on such a
subject than the Jews. — See his Preface to the Gospel.)

We should add to this the testimony of the other
evangelists, especially St. Matthew's record of the
sermon on the mount. Matt. vi. 5 — 15 ; or such an im-
portant passage as Mark L 35. If St. Luke tells us
how Christ retired for prayer after labour, chap. v.
15, 16 ; St. Mark tells us how solemnly He retired
for prayer before His daily work, i 35. See also Mark
ix. 28, 29 j and the great High Priest's prayer,
John xvii

Many of the psalms may be read as breathing the
spirit, if not containing the very words the Blessed
Saviour used.

PRAYER Intercessory.

Gen. xviii. 23 ; Jer. xviii 20. — Drawing near the
Lord in earnest pleading.

Ps. cvi. 23. — Standing in the breach, Ezek. xiii. 5 ;
xxii. 30.

Isa. Ixii. 6, marg. — " The Lord^s remembrancers^^ to
" keep not silence, and give Him no rest."

Matt, xviii. 19. — The harmony of ^united prayer,
" If two of you shall agree," {avfjufxaw^fftaffiv, sympho-
nize) like the sweet harmony of many voices ; differ-
ent, yet in harmony. The prayers of the saints are
sweet music in the ears of God.

Acts xii. 5, marg. — " Instant and earnest prayer*
was made of the Church for Peter.

S

274 SCRIPTUKE ITSELF THE ILLUSTBATOR.

Examples.

Noah was evidently not only a " preacher of righte*
ousness," but also a mighty intercessor, Ezek. xiv. 14.

Abraham, "the prophet," Gen. xx. 7; see his im-
portunate pleading, xviii. 23 — 33.

Moses — a very striking example of one of Grod's
saints, laying aside all personal selfish feeling, to in-
tercede for others. How earnestly he prayed for
Israel, Exod. xxxii. 11 — 14, 31, 32 ; xxxiv. 9 ; Nuul
xi. 2; xiv. 13 — 19; for Aaron, Deut. ix. 20; for
Miriam, Num. xii. 13.

Job, Ezek. xiv. 14 — one of the honoured three, see
Job xlii. 10.

Samuel, Jer. xv. 1.

Solomon, 1 Kings viii 30 — 61.

Jeremiah, xviii 20 — pleading for those who digged
a pit for his soul.

HezeUah, 2 Chron. xxx. 18 — 20.

Daniel, Ezek. xiv. 14. It would seem that Daniel
was only a young man when he was so honourably
mentioned. We learn his earnest spirit from chap,
ix. 3 — 19, and from vi. 10, when in the face of danger
he resolutely continued in prayer, of which part was
doubtless for his country.

St Paul, the apostle, pre-eminent in prayer.

St. Stephen, like Jeremiah, prayed for his enemies,
Acts vii. 59.

Epaphras, Col. iv. 12, "always labouring fervently
for you in prayers."

What Mighty power the prayers of the saints
must have, when we read such passages as Jer. xv. 1 ;
Exod. xxxii. 10; Ezek. xiv. 14.

It is worthy of note how we find carnal men de-
siring the prayers of the saints : so Pharaoh asked
Moses to pray for him, Exod. viii. 8, ix. 28, x. 17 ;
Jeroboam asked the man of God, 1 Kings yiii . 6;

SCRIPTURE ITSELF THE ILLUSTRATOR. 275

Zedehiah sent to Jeremiah, Jer. xxxviL 3 ; Simon
Magits called on Peter, Acts viiL 24.

PREPARATION.

It is an instructive lesson to trace in Scripture, how
many blessings are referred to the preparations of
Grod's goodness.

In NATURE.

Take two books —

The Book of Psalms, — It is marked as a proof of
the Lord's goodness to prepare the light and the sun,
Ps. Ixxiv. 16 ; the plentiful rain and genial showers,
Ixv. 10 ; IxviiL 9, 10 ; cxlvii. 8 ; the com springing
up out of the ground prepared for it, Ixv. 9 (marg.)

The Book of Jonah speaks all through of the thmgs
prepared by God : the Lord " prepared " the fish, i. 17;
the gourd, iv. 6 ; the worm, iv. 7 ; the vehement east
wind, iv. 8 ; the Lord sent the wind that caused the
tempest, i. 4.

In GRACE.

God's " vessels of mercy," says St. Paul, are " afore
prepared unto glory," Rom. ix. 23 ; as "vessels of
honour," — " prepared unto every good work," 2 Tim.
IL 21 ; " created in Christ Jesus unto good works,
which God hath before ordained (marg., prepared),"
Eph. ii. 10 ; God's people are " a people prepared for
the Lord," Luke i. 71.

In GLORY.

Heaven is " a prepared place for a prepared people."
Our Lord Himself spoke of the "kingdom prepared,"
Matt. XXV. 34; the "many mansions" in the "Fa-
ther's house," which He is preparing for His Bride,
John xiv. 2 ; St. John speaks of the Bride herself
prepared, Rev. xxi. 2; St. Paul of the "city" pre-
pared, Heb. xi. 16 ; and St. Peter of the "inheritance
reserved," 1 Pet. i 4.

276 SCEIPmtE ITSELF THE ulustratob.

As regards this Hfe, it is no less instnictiye to ob>
serve how the Lord prepares his £&ithful servants for
their work of doing or soffering. It is not enough
that they are true in heart A sword may be of good
metal, but the edge must be ground to make it fit for
use. And the Bible student will find much comfort
in tracing how Grod has graciously prepared His ser-
vants for special trials and special service.

( 1 . ) Sornetimes by fecial manifestation of Divine glory,
with the assurance of Divine presence^ protection, and
help. So it was with —

Abraham, — The several appearances of the Lord to
him, renewing the covenant, were chiefly before some
special trial of his faith !

Jacob. — The vision of the ladder, with its cheering
intimation of God's watchful providence, was at the
beginning of his exile-wanderings ; and his wrestling
with the angel was before his meeting Esau.

Moses, — The vision of the burning bush, with the
two signs added, and the assurance of Divine support,
Exod. iii., iv., were given before Moses commenced
his great mission as Israel's leader.

Joshua, — The " Captain of the Lord's host" ap-
peared to him before the siege of Jericho, Joshua v.
13, vi. 5 ; see also the Lord's charge, chap, i 1 — 9.

Qideon, — A similar assurance of Divine help and
the four signs were given to him. Judges vi 12, 16 ;
23,36—40; vii. 7—14.

So with Isaiah — Jeremiah — Ezekiel — Daniel, and
others,

(2.) By the discipline of <m/.— See Trial of FaUK
Mai. iil 17 — " my jewels" — polished by friction.

(3.) By preriotis retirement, Moses — Elijah — John
Baptist— St Paul.

(4.) By premonitory framings, — Israel were fore-
wamcnl liofore the captivities of Egypt and Babylon.
Tho lat«r prophecies of Isaiah (from chap. zL), and

SCRIPTURE ITSELF THE ILLUSTRATOR. 277

also part of Jeremiah, appear to have been written
with special view to their captivity /md temptation to
idolatry in a foreign land.

(5.) By inclining men^s hearts to a particular purpose.
— Cyrus was influenced, it seems very probable, by
reading the prophecies of Isaiah and Jeremiah, to
help the Jews, Ezra i. 1 ; so Artaxerxes, Ezra
vii. 27 ; the king of Assyria, vL 22 : Titus, 2 Cor.
viu. 15.

St. Paul. — ^The great Apostle was an example of
one, especially prepared by God for an especial work.
Brought up at Tarsus, a place singularly adapted for
one who was to become the Apostle of the Gentiles,
combining, as it did, both the Jewish and Gentile
elements ; called afterwards by the vision of Christ's
glory ; led into seclusion for a time into Arabia, and
made to pass through very many and varying trials ;
St. Paul was trained in the school of retirement, trial,
and experience. Eight or nine years, it should be
remembered, passed between St. Paul's conversion
and his direct call to missionary work, Acts xiii. 2.

The Lord Jesus also, " the Lord from heaven." —
How marvellously do we trace Divine preparation for
Him and in Him. The providences of God had long
been preparing the world for His first advent ; when
at last He came, in " the fulness of time," when the
world was ready and the Church was waiting, " a
body" was " prepared for Him," Heb. x. 5. The Lord
Jesus Himself, be it spoken with all reverence, was
an example of one prepared for service and suffering :
first, by His thirty years' quiet waiting before His
public ministry commenced ; and also at the several
steps of His life. Cf. the descent of the Holy Ghost
before the temptation ; the transfiguration before the
cross, &c. ; also Christ's own habit of retirement and
prayer. — See Prayer.

278 SCRIPTURE ITSELF THE ILLUSTRATOR.

PRIDE.*** — See AmUtion — Self-righteousness —
Humility,

(Trace in Cone, under Arrogance — Conceit — Fro-
ward — Haughty — High-minded — Lofty, &c.

Emblems.

Superior height — A high wall— high tree — high
mountains — high stature — high fort — high looks —
high degree, &c. See Cone. Cf. Pro v. xxx. 13;
Isa. ii. 11 — 17; Obad. 3, 4. The word proud, 2
Tim. iii. 2, means setting up one's-self above others.
(See Greek.)

A stiff uplifted neck, Ps. Ixxv. 6 ; Isa. iii. 16.

An exalted gate, Prov. xvii. 19.

A chain compassing the neck or body, Ps. Ixxiii. 6.

A croum encircling the head, Isa. xxviii. 1.

A budding flower, Ezek. vii. 10.

The lofty cedar, Ezek. xxxi. 3 ; Isa, ii 13 ; xxxvii.
24.

The proud waves that toss their heads on high. Job
xxxviii. 11; Ps. cxxiv. 5 ; xciii. 3, 4.

We read of —

The swellings of pride. — " Great swelling words of
vanity," 2 Pet. ii. 18; Jude 16 ; "puffed up," 1 Cor.
viii. 1 ; iv. 6, 18, 19 ; v. 2.

The stout heart of the proud, Isa. x. 12 ; xlvi. 12.

The extent of pride. — No sin is more widely spread-
ing, nor pervades more thoroughly man's whole
nature. We read of the pride of the countenance,
Ps. X. 4 ; Isa. iii. 9 ; the lofty eye and look, Prov.
XXX. 13; the proud heart, Prov. xxi. 4; "the foot
of pride," Ps. xxxvi. 11 ; the walk of pride, Dan. ii.
37; "the rod of pride," Prov. xiv. 3; xii. 18; and
St. John sums up the vast extent of this spreading
influence of pride in one all-comprehending word,
"the pride of life," 1 John ii. 16.

Where is pride not found ]

SCRIPTURE ITSELF THE ILLUSTRATOR. 279

In Churches ? Cf. Israel^ Hosea v. 5.

Corinth — boastful and proud — "puflTed up" witl^
pretended knowledge. It is noted as a curious fact
by Conybeare and Howson, that the word for boast-
ing, and its derivatives, occurs twenty-nine times in
2 Corinthians, and only twenty-six times in all the
rest of St. Paul's epistles !

Laodicea, Rev. iii. 17.

In kingdoms? Cf. Moah, the personification of
pride, Isa. xvi. 6 ; Jer. xlviii 29, where the same
charge is brought more than a hundred years after ;
Egypt (called Eahab, because of its pride) ; Assyria —
Tyre — Ballon — Eome, &c. ; Israel and Ephraim, Hos.
V. 6; viL 10.

In Mn^s of the earth and princes ? Cf . Pharaoh —
Nebtichadnezzar — Belshazzar — Herod, &c.

God's spedal abhorrence of pride is expressed in
several places in the strongest terms. " (xod resisteth
the proud " — " sets himself in battle array " {Dodd-
ridge), Two apostles assert this — St. James, iv. 6,
and St. Peter, 1 Pet. v. 6, probably as a quotation
from Prov. iii. 34; so elsewhere we ' read, God
"hateth" the proud, Prov. viuL 13; "knoweth afar
off," Ps. cxxxviii. 6; esteems as "an abomination,"
Prov. xvi. 5 ; " will not suffer," Ps. ci 5.

The dArumfall of pride, Prov. xL 2 ; xv. 25 ; xvi. 5 ;
xviii 19; xvii. 19; xxix. 23. Nothing is weaker
than pride — ^nothing stronger than humility. " The
greater the height the more terrible the fall." De-
struction is never so near as when pride and security
have driven away fear. " What is most our pride is
most our periL"

The end of pride.

Adam and Eve, aspiring to be as gods, lost their
primeval innocence, and involved themselves and
their posterity in ruin.

David, glorifying in the number of his people, lost

2S0 SCSIPTUSE ITSELF THE ILLC3TKATOK.

70,000 of hid subjects b j the pestOence, 3 Ssm. xiiv.
15.

Htz^hak, boasting proodlj of bis treasures, only a
year apparent] j after his recoreij frran sickness^ re-
ceived the intimation of those tieasares being tal^en
from him, and carried as a spoil to Babylon, Isa.
xxjdx.

Uzziah, ** when he was strong, his heart was lifted
np to his destmction," 2 Chron. xzxtL 16.

Herod receiTing the blasphemous adoraticm of his
subjects, '' the angel of the Lord smote him, because
he gave not €rod the glory: and he was eaten of
worms, and gave up the ghost," Acts xiL 21 — ^23.

^ O bleflMd Lord, who redsteth the pioad, snd giTot gnce
to the humble, give me more hnmiUty, tiiat I may receive more
grace from thee ; and Thou, whose gnudoas rain shelves £rom
the steep mountains, and sweetly drenches the humble vaDeys,
depress thou my heart more and more with true lowliness of
spirit, that the showers of thy heavenly grace may sink into it,
and make it more fruitful in all good affections and holy obedi-
ence." — Bishop Hall,

PRIEST, Christ the.

The Hebrew word for priest (cohen) is derived from
cahan, to draw near — plead a cause ; and well illus-
trates the office of Jesus the Mediator, Advocate, and
Intercessor of His people.

Types.

Aaron, Exod, xxviii., xxix.

Melchizedek, Gen. xiv. 18 — 20 ; Ps. ex. 4 ; Heb. vii.
1 — 11 ; uniting the offices of priest and king.

Joshua, Zech. i. 1 ; the High Priest bearing repre-
Hcntatively Israel's defilement; then cleansed, clothed,
and crowned.

The priest upon his throne. — See under King,

Three books of the Bible especially set forth
Christ's glories as Priest — Exodus, Leviticus, and

SCRIPTURE ITSELF THE ILLUSTRATOR, 281

Hebrews. It is observable in the Hebrews, that
Christ is scarcely ever spoken of as High Priest with-
out some epithet or additional title, — He is called
" our Great High Priest " — " the Apostle and High
Priest" — "a merciful and faithful High Priest" —
" the High Priest of our profession " — " a High Priest
of good things to come," &c.

Heb. vii. 24. — "An unchangeable (intransmissible)
priesthood," "which passeth not from one to another "
(marg.)

It is reckoned that there were about eighty-three high priests
from Aaron to the destruction of the temple. We Christians
have but one — ^unchanging and unchangeable. As one says, we
need never fear, like the ancient Jews, having to teU our tale to
a fresh advocate, our Great High Priest remains the same.

Cant. viii. 6. — "Set me, as a seal, upon thine heart;
as a seal, upon thine arm."

The High Priest bore the names of the tribes of Israel upon
his breast and upon his shoulder. Some distinguish between
these two, thinking the former represented the people individu-
ally — the latter coUectively.

PRIVILEGE.**— See Duty—OUigatim—Unthanh
fulness.

Two EMBLEMS of the ChuTch set forth very striik-
ingly the subject of Privilege.

The vine or vineyardy figures both of Israel and of
the Church. A comparison of the successive passages
in which these figures are used, brings out two solemn
lessons. (1.) On the part of God, great and increas-
ing privileges are, from time to time, bestowed upon
the Church. (2.) On the part of man, too often increa-
ing privileges are met only by increasing guilt. Ps.
Ixxx. first describes the vine brought out of Egypt,
luxuriant and spreading, but wasted, because of un-
faithfulness to God's favours. Isa. v. 1 — 7 next de-
scribes still greater privilege, — the vineyard fence

282 scBiprrBE itself the ulusisiiok.

cleared, with tower and wine-^ess boik; bat the
result proved worse than before^ Not onlr was the
▼ine tmfniitfhl, bat it brought forth wild (Hebrew,
poisonous, foetid) grapes. Matt. xzL 33 describes
still greater privileges. The Tine is planted, cared
for ; husbandmen are left to dress and prune it, and
yet with the return of still deeper guflt. The wicked
husbandmen rejected and killed the servants, and
even slew the owner^s son. Mark, therefore, the in-
crease of judgment P& box. describes the vineyard
wasted, destroyed, and burnt. Isa. v. teDs of the
vineyard laid waste, and doomed to barrenness and
desolation. In Matt. xxL, the husbandmen them-
selves are miserably destroyed, and the vineyard let
to others. But mark God's mercy in the midst of
judgment. In Matt. zxL 41 — 43, the vineyard is
given to the Grentiles, who shall bring forth the
miits in their season ; and it shall be finally given
back to Israel, and '' Israel shall blossom and bud,
and fill the face of the world with fruit," Isa. zxviL
2, 6.

The parable of the barren fy4ree, Luke xiiL 6 — 9,
simUarly describes the greatness of Israel's privilega
Our Lord compared the Jewish nation to a fig-tree —
a tree by nature luxuriant in fruit ; but this was a
fig-tree ^'planted" in a *' vineyard;" not like a wild
tree, untended and uncared for, but with a " dresser
of the vineyard," and an owner, both wishing and
using means to make it fruitful, and willing to con-
tinue these means for a time with forbearing patience.

The greater condemnation, John iii 19. Ip it
not natural and just that privileges neglected or
abused should be remembered in God's righteous
judgment 1

SolomorCs heart was turned from the Lord, " which
had appeared unto him twice," 1 Kings xL 9.

SCRIPTUKE ITSELF THE ILLUSTRATOR. 283

HezeMah "rendered not again according to the
benefit done unto him," when the Lord had shown
him special mercy, 2 Chron. xxxii. 21.

Judas. — All the four evangelists seem to mark it
as a special aggravation of his treachery — " Judas,
one of the twelve."

Thomas. — So it is said of him — " Thomas, one of
the twelve," John xx. 24.

Israel, eminent in privilege, was also eminent for
rebellion. See what is said, Deut. iv. 7, 32 — 35 ;
xxxiii. 29 ; 2 Sam. vii. 23 ; Amos iii. 2 ; Heb. iii. 9.

Chorazin, Bethsaidd, Matt, xi 20, 21.

Capernaum, Matt. xi. 23.

Jerusalem, Matt, xxiii 37, 38.

PEOFESSION AND APPEAEANCE of GOOD
WITHOUT Keality. — See Hypocrisy — Temporaries.^

Is well illustrated by many figures.

The vine of Sodom, Deut. xxxii. 32 ; " nightshade
abounding round the sea of Sodom," remarkable for
beauty of appearance, whilst bitter and pernicious to
the taste.

Clouds and wind that promise refreshing showers
without rain, Prov. xxv. 14.

Wells without water, 2 Pet. ii. 17, disappointing ex-
pectation.

Clouds carried vnth a tempest, 2 Pet. ii. 1 7.

The fig-tree, Matt. xxi. 19, that grew by the way-
side, with profusion of leaf, iDut destitute of fruit; or,
as in another case, planted in a vineyard ^the most
favoured spot), but no less barren, Luke xiii. 7.

The foolish virgins. Matt. xxv. 1 — 13.

The guest without a wedding garment. Matt. xxii.
12, 13.

The unprofitable servant. Matt. xxv. 24 — 30 j one of
the household, who professed much respect and re-

284 SCRIPTURE ITSELF THE ILLUSTRATOR.

verence for his master's trust, and yet hid the talent
in the earth.

A Iwuse on the sand, Matt. vii. 26, 27; perhaps
well built, and appearing firm, with no outward differ-
ence from the house founded on the rock.

The tares, Matt, xiii 24 — 30, in eastern countries,
scarcely discernible in the earlier stages of growth
from wheat.

The branch in the vine bearing no fruit, John xv. 2.

Is FORCIBLY EXPRESSED aS —

Having " a name to live," whilst spiritually "dead,"
Rev. iii. 1.

" Having the form (outward appearance) of godli-
ness, but denying the power thereof, 2 Tim. iii 5.

" Making a show " of prayerfulness, Luke xx. 47 ;
of wisdom. Col. ii. 23 ; of ritual exactness. Gal. vi. 12 ;
of love, Ezek. xxxiii. 31.

" All are not Israel which are of Israel," &c., Rom.
ix. 6, 7 ; ii. 28, 29.

Saying, hut not doing, Isa. xlviii. 2, compared with
ver. 4 — 8; Jer. vii. 1 — 15; Hosea viii. 2, 3j Matt,
xxiii. 3; Rom. ii. 19 ; James ii. 14 — 26.

Hearing, hut not doing, Ezek. xxxiii. 31, 32 ; Matt,
vii. 26, 27.

Appearance, hut not truth, 2 Cor. v. 12.

Outward profession, hut not inward reality, Rom. iL
28, 29.

Very often boastful words hide evil deeds, Prov. xx.
6. As was in the case of Absalom, who boasted of
his love of justice, whilst he murdered his brother
Ammon, and was plotting treason against his father,
2 Sam. XV. 4 ; and in the case of Jehu, who boasted
of his zeal for the Lord, whilst he was still an idolater
himself, and clave to the sins of Jeroboam, 2 Kings
X. 16, 28, 31 ; like the Jews, Rom. ii. 17—23; like
Laodicea, Rev. iii 17.

SCRIPTURE rrSELF THE ILLUSTRATOR. 285

It is a mournful fact, that of the six suicides men-
tioned in Scripture, three made a profession of reli-
gion.

Baalam is, perhaps, one of the most striking
examples of great profession without reality. There
are few who made more vehement protestations than
Baalam; see Num. xxii. 12, 18, 38; xxiii. 8 — 10, 20;
xxiv. 13 ; yet read 2 Pet. ii. 15, and there we see his
real character unmasked.

The devout reader of Scripture may well contrast
the vain wish of mere profession with the blessed
realization of true godliness. Baalam's wish, "Let
me die the death of the righteous," was uttered when
near to Mount Pisgah, Num. xxiii. 10, 14. About a
year afterwards, Moses, the man of God, stood on the
same place, or near it, and Moses enjoyed the bless-
ing which Baalam wished.

The Pharisees of our Lord's time were examples
of profession and hypocrisy. Their name (from a
Hebrew word meaning to separate) laid claim to un-
usual separation and distinction from other men. But
what was their true character ? See how our Lord
unveiled it, Matt. v. 20 ; xxiii. ; Luke x. 29 ; xviii
9—1 4.

Christ tests profession.— It was our blessed
Lord's manner constantly to test the vehement pro-
fessions which many made to Him, as, e.g., in Luke
ix. 57 — 62, in the three who came expressing such
readiness to follow Him; or, Luke xviii 18 — 23, the
young ruler who came running, but soon turned back :
in Join xvi. 30, 31, the disciples who professed such
strong faith in Him a short time before His death ;
in John xiii. 37, 38, Peter, who thought himself
ready for a martyr's death. — See further, Trial of
Faith.

286 SCBIPTUBE ITSELF THIS ILLUSTRATOR.

PKOMISES The.***

Gen. iii 15. — " The germ or aeom promise.

The fint pfromiae God gave to Adam was the genn of all the
pTomises. It induded all the coYenant of grace, even as St.
John gronps all in the one great "promise,'* ''that God hath
promised '^—'* eternal life," 1 John ii 25.

2 Cor. L 20. — " For all the promises of God in him
are Yea, and in him AmeD, to the glory of God by
us."

** The covenant is a ehister of grapes ; the several pfmnises
are as particular grapes on that duster ; Christ is the hranch or
stalk that holds tibem alL He that lays hold on Christ hath the
stalk in his hand, and so holds the whole dnster, and every par-
ticular grape.'" — CUtrksan,

" Yea and Ameo."

** God never gave a good promise, bnt He made His promise
good." — Venning.

Heb. xi. 13. — "These all died in faith, not haying
received the promises, but having seen them afar off,
and were persuaded of them, and embraced them."

A beautiful image is contained in this verse of mariners
homeward bound, who recognise afar off the well-known cliffs
and promontories of their beloved fatherland, and with affection
greet them from a distance. The word " embraced " is one of
strong affection; it is the word used. Acts xx. 1, Paul ''em-
braced " the disdples when he parted from them.

Acts vii. 17. — "When the time of the promise
drew nigh."

God's promises are dated, but with a mysterious character ;
and, for want of skill in G^'s chronology, we are prone to think
God forgets us, when, indeed, we forget ourselves in being so
bold to set God a time of our own, and in being angry that He
comes not just then to us." — GurnaU.

Kom. XV. 13.— "Now the God of hope."

One of the ancient versions reads this, *' the God of the pro-

mises."

SCRIPTTJRE ITSELF THE HXUSTBATOR. 287

Eph. i. 13.— "The Holy Spirit of promise."

Not only the Spirit promised, but the Holy Spirit, who ap-
plies the promises to the saints.

Heb. xiii. 6. — "I will never leave thee, nor forsake
thee."

Beautifully called by one **the pUginrn's «tejf," — one of the
most emphatic promises of Scripture, containing in the original
five negatives. It is rendered by Doddridge, ** I will not ; I
wlU not leave thee ; I will never, never, never forsake thee.'*
It is one of the special promises which runs through all the dis-
pensations. First, given by God to Jacob, Gen. xxviii. 16 ;
then passed on to Joshua, i. 5 ; and handed down to David,
1 Kings viii. 57 ; and on to Solomon, 1 Ghron. xxviii. 20 ; it is
claimed by Moses for all Israel, Deut. xxxi. 6 ; and by the
apostle for all the Ghristian Ghurch, Heb. xiiL 5.

There is little in the Scriptures out of which faith may not
extract the comfort of a promise. The titles of Grod are virtu-
ally promises. Many of the assertions of Scripture may be read
promissorily, — ^the histories of God's past dealings, the prayers
of God's people, the commandments of Grod, and even the
threatenings, imply, by a happy contrast and lawful inference,
sweet promises to those who read them aright.

Abraham, — The patriarch Abraham was a note-
worthy example of one eminently honoured with
special promises, and endued with special faith to
believe and embrace them. It is observable, how
God gave the promises to Abraham at first obscurely
(see Faith, Trial of) and gradvxilly ; but the promise
was renewed and enlarged, and that generally before
some trial of faith, or after some act of obedience or
noble self-denial. (1.) When he left Ur of the Chal-
dees, and was starting for an unknown land, he re-
ceived the first promise. Gen. xii. 1 ; (2.) when he
generously surrendered his right in favour of Lot,
xiii. 14 — 17, the promise was enlarged; (3.) after his
brave rescue of Lot it was again renewed, xv. 1 — 5 ;
(4.) after his believing the Lord's declaration, and in
prospect of the captivity of His people in Egypt, God
spake again, xv. 6, 18 — 21.

288 SCRIPTURE ITSELF THE ILLUSTRATOR.

Observe, too, his simple and unwavering faith—
" He believed the Lord," Gen. xv. 6 ; "He staggered
not at the promise through unbelief : " " against (ap-
parent) hope he believed in hope." "Not weak in
faith," he looked from probabilities to the promised
word; being "strong in faith," — "being fully per-
suaded that what He had promised He was able to
perform," Rom. iv. 18 — 21. "And so, after he had
patiently endured, he received the promise," Heb. vi
15; xi. 17—19.

PEOPHET, Christ the.

Titles and Illustrations.

Wonderful Counsellor, Isa. ix. 6 ; the words may be
read separately or in connection.

The Messenger (or angel) of the covenant, Mai. iii 1 ;
Acts vii 38.

The great Teacher sent from Grod, Isa. xlviii. 17;
Matt. iv. 23, xxi. 23, xxvi. 55 ; John iii. 2.

The Shepherd feeding His flock, Isa. xl. 11.

The Bevealer of truth, Matt. xi. 27 ; John iii. 11, 32;
viii. 26, 28 ; xii. 49 ; xv. 15 ; xvii 8, 26.

The Word of God, John i 1 ; Eev. xix. 13.

Christ is set forth as —

Wisdom, Prov. viil ; 1 Cor. L 30 ; Col. ii. 3.

Light, especially by St. John, John i. 4, 5, 7, 8, 9 ;
iii. 19 ; viii. 12 ; ix. 5 ; xii. 35, 36, 46 ; see also Isa.
xlix. 6 ; Luke ii. 32.

He is the Prophet, to whom all other prophets
witness. Acts x. 43.

" Jesus the prophet of Nazareth of Galitee,'* Matt,
xxi. 11.

It is observable how often our Lord was acknow-
ledged as prophet, especially after some manifesta-
tion of His power and kindness, see Luke vii. 16;
John iii. 2, iv. 19, vi. 14, vii, 40, ix. 17.

SCRIPTURE ITSELF THE ILLUSTRATOR. 289

Anointed with the Holy Ghost, Acts x. 38. In
the prophecy concerning the " rod out of the stem of
Jesse," Isa. xi 1 — 5, it is observable how largely the
manifold gifts of the Spirit concern Him in His pro-
phetical work — "the Spirit of wisdom and under-
standing" — of "counsel," and of "knowledge," and
of " quick understanding in the fear of the Lord."

He was the "Prophet like unto Moses," yet
greater than Moses, Deut. xviii 15; Acts iii 22,
vii. 37.

" Never man spake like this man," John viL 46.
Such was the witness of enemies ; while John iv. 19
gives the testimony of a Samaritan; Matt, xxi 46,
xxii. 33, Mark xi. 18, of the Jewish people; Matt,
xxii. 22, John iii 2, of Pharisees.

" Seven eyes upon one stone," Zech. iiL 9. " This
refers to Christ's prophetical office, which He first
exercised, before He as priest oflFered up Himself a
sacrifice." — Barth.

PEOVIDENCE Divine.

The word providence means literally fore-seeing
(pro-video). See Heb. xi 40 (marg.)

Illustrations.

Jacob's ladder, Gen. xxviii. 12 — 15, connecting earth
with heaven, on which the angels of God were ascend-
ing and descending in their blessed ministry of
service.

The j>illar of cloud and fire — Israel's guide and guard
in their wilderness wanderings, Exod. xi 34--38;
Num. ix. 15 — 23.

The wheels in EzekieVs vision, Ezek. i 18, x. 12.
These were probably meant " to express the revolu-
tions of God's providence, which are regular, though
they appear intricate." — ArchMshqp Newcome.

290 SCRIPTUIIE ITSELF THE ILLUSTRA.TOR.

Speckled horses, Zech. i. 8 — 11.

The cup mixed by a Father's hand, John xviii
11.

The path marked out by Divine omniscience, Ps.
cxxxix. 3, &c. — See Cone.

A great deep — deeper than the ocean's lowest depths,
Ps. xxxvi 6.

The providential watchfulness and power of
God are expressed by —

The eyes of the Lord resting upon the sons of men,
2 Chron. xvi. 9 ; Deut. xi. 12 ; Ezra v. 5 ; Ps. xxxiii.
17, 18; xxxiv. 15; 1 Pet. iii 12; 1 Kings ix. 3;
Amos ix. 8.

The hand, Ezra viii. 22 ; Eccles. ii. 24, ix. 1.

The heart, 1 Kings ix, 3.

The arm, Ps. Ixxvii 15, Ixxxix. 13.

The thoughts, Jer. xxix. 11.

The care, Deut. xi 12 ; 1 Pet. v. 7.

For the minute care God takes of His people, see
Cone, under head — hair — tears — cry — feet — steps —
way, &c.

God's providence orders and arranges man's con-
cerns and destiny, Deut. xxxii. 8; 1 Sam. ii 6 — 10;
Ps. Ixxv. 6, 7 ; Isa. xlv. 7, &c. ; man's goings, Prov.
XX. 24; steps. Job xiv. 16, xxxi. 4; Ps. xviii. 36,
xxxii. 23; Prov. xvi. 19; path, Ps. cxxxix. 3 ; Prov.
iiL 6 ; wanderings, Ps. IvL 8 ; ways, Ezra viii 21 ; Job
xxiii. 10; Isa. xlii. 16.

1 Kings xii. 15, 24. — "The cause was from the
Lord." " This thing is from me."

Is not this the right key to open many a difficult lock ? See
how it is brought out in 2 Chron. x. 15 ; xi 4 ; xxii 7 ; xxv.
20 ; Isa. xix. 1, 2, 14, and other texts.

The dispensations of God's providence have been well com-
pared to the workings of a well-timed watch ; some parts, like
the mainspring, seem more important ; others, like the pins and
pivots, are of less apparent value ; and the whole are hidden
and concealed — ^we see only the results. But every part has its

SCRIPTURE ITSELF THE ILLUSTRATOR. 291

proper office, and all were contrived and arranged by one master
mind.

God*s providence often works by apparently casual
and trifling circumstances. Cf. the ram, caught in a
thicket by its horns, which provided a sacniSce for
Abraham, Gen. xxii 13 ; the history of Euth, whose
" hap " was to light upon the field of her near kins-
man, Boaz, Euth ii. 3 ; the kine*s taking the way to
Beth-shemesh, which directed the course of the ark, 1
Sam. vi. 8 — 15. A certain man " drew a bow at a
venture," and he was unwittingly God's executioner
on Ahab for his sins, 1 Kings xxii 34; Ahasuerus^
passed a sleepless night, and this was the turning
point of Haman's defeat and the Jews' deliverance,
Esther vi. 1. See similarly the Lord's directing of
the lot, Prov. xvi. 33.

Thus, as Bishop Hall says, '* There is a great providence in
little things." '* God often disposeth little occasions to great
purposes, and by those very ways, whereby proud men have
gone about to withstand God's counsels, they have fulfilled
them." — Sibhes, ♦

Sometimes God makes the apparently castml meet-
ing of two or more persons the hinge on which mat-
ters of deep importance turns.

Jacob and Moses both met their future wives un-
expectedly by a well. David met Saul in the cave,
and it was the occasion of his giving a noble proof of
a generous spirit, 1 Sam. xxiv. 3 — 22. Philip and
the eunuch met on the road from Jerusalem, Acts viii.
27 — 39. Apollos was located for a time in the same
town with Aquila and PrisciUa, Acts xviii. 24 — 26.
The woman of Samaria came to Jacob's well at the
very time the Lord was resting there, John iv. 4, and
what blessed results followed !

God*s providence orders the exact times of things.
We see this in the dispensations, as in. " the fulness of
time," when Christ came, — when the world and the

292 SCKIPTURE ITSELF THE ILLUSTRATOR.

Church were in a state of preparation, GaL iv. 4 ; in
the fuhiess of nations for judgment, Gen. xv. 16;
and for mercy, Rom. xL 11, 25 ; see Eph. i 10. So
we see it in the case of individuals. What could be
more remarkable, e. g.y than that Pharaoh's daughter
should come to the river just in time to see the out-
cast infant in the ark ? Exod. iL 5 — 9 ; or that Paul's
nephew should be at Jerusalem just at the time to be
the means of saving his uncle's life? Acts xxiii 16.
How singular that tidings were brought to Saul, that
the Philistines had invaded the land, just at the time
that he seemed to have David in his grasp, 1 Sam.
xxiiL 27 j and that Eabshakeh should hear a rumour
that should draw him from his design when just
ready to attack Jerusalem, Isa. xxxviL 7, 8. But
such incidents show us the great truth, that '' times
and seasons " are in God's hands, 1 Thess. v. 1 \ the
thread of our life is woven in His loom, Acts xviL 26;
God has His own time for His purposes, and His
time must ever be the " due time." See 1 Pet. v. 6 ;
Isa. lx.'22; Gen. xlvii 29; Esther iv. U.

Every book of Scripture, and almost every his-
tory, might well be studied, with special reference to
the working of God's providence. Take, e. g,, the
histories of Abraham — Jacob — Joseph — Moses —
Euth — David — Daniel — Jonah — Esther — St. Paul,
&c. ; and the histories of the judges — prophets —
kings of Israel and of Judah — what lessons they
teach!

The Lord Jesus. — The earthly history of the
Lord Jesus forms a most striking illustration of the
watchfulness and power of Providence! Take the
several stages of Christ's life —

The genealogy.---ThQ very fact of its being con-
tinued, in one direct and unbroken line, amidst all
the distraction of Israel's history ! and of the record

SCRIPTURE ITSELF THE ILLUSTRATOR. 293

being preserved ! At one time the chain of the royal
line, through which Christ came, hung on the life of
an infant of only one year old, and it seemed the in-
terest of the reigning power to destroy that life !

The Urtk^The birth of Christ was Divinely or-
dered in " the fulness of time," when the world and
the Church had long been prepared for it ; and it
was a time of general peace and expectation. Christ's
birth at Bethlehem fulfilled a prophecy; and the
mother was brought there through a singular provi-
dence — ^the taxing of the Roman empire — a heathen
ruler thus undesignedly helping to fulfil a Scripture
prophecy (Mieah v. 2).

The infancy. — The infant Saviour was specially pre-
served from the wrath of Herod, Matt. ii. 12 — 15;
whilst the sold of the wise men probably helped to
provide melos for His parents' fligk into Egypt.

His ministerial life. — The Lord Jesus was minis-
tered to by angels. Matt. iv. 11; Luke xxii. 43.

His death. — The apparent causes of Christ's death
were the covetousness of Judas, the malice of the
Jews, and the weakness of Herod and of Pilate. But
these things only accomplished what God's " counsel
had determined before to be done," Acts iv. 27, 28.
The soldiers rending the coat, and casting lots. Matt,
xxvii. 35 ; the people giving Him vinegar, xxvii. 34;
not breaHng His legs, but piercing His side, John
xix. 32 — 37 : — All these things were done casually,
but they fulfilled distinct prophecies of Scripture.

"The hour was not yet come."

It is observable the regard the Lord Jesus Himself paid to
the time and hour of His appointed mission. He Himself re-
ferred to it, as the reason why He could not do as His mother
and His brethren wished, John ii 4 ; vii. 6, 8. The Evangelist,
St. John, twice refers to it as the reason why ^* no man laid
hands on Him," vii. 30 ; viiL 20. Compare with this Christ's
readiness to suffer when the hour was come, John xii. 23, 27 ;
adiL 1 ; rvii. 1 ; His zeal to do the appointed work in the ap-

294 SCKIPTUEE rrSELF THE ILLUSTEATOR.

pointed time, John iz. 4 ; He never shrank from the place of
danger, any more than from the hour of trial, Luke ziii 32, 33.

PEOVTDENCE Divine— Preserving and Pro-
tecting.* — See Hidden — Refuge,

Illustrations.

As a shield, Ps. iii 3 ; xxviii. 7 ; Ixxxiv. 11, &c.

A ImcMer, Ps. xviii 2, 30 ; Prov. iL 7, &c.

A Jielmet, Ps. cxL 7.

A hedge, Job i. 10 ] iii 23 ; Hos. iL 6 ; Matt. xxi.
33.

A wall of fire round about, ZecL ii 5.

A house of defence, Ps. xxxL 2. — See under Refuge,
and in Cone, under defence — castle — ^hiding-place —
fortress — strong tower — pavilion — secret place, &c.

The mountains round about Jerusalem, Ps. cxicv. 2.

Birds flying — holering over, and leaping forward
to protect their young, Isa. xxxL 5 ; Ps. xci. 4.

The angel of the Lord encamping round, Ps. xxxiv. 7.

Sealing, Eev. vii. 2 ; ix. 4.

The burning bush, Exod. iii. 1.

Trace in Cone, under such words as preserve — de-
fend — protect — ^keep — stand by, &c.

The many narrow escapes from death of which
we read in Scripture are very striking. Man's life
often seems to hang on a thread. Oh, the rich com-
fort there is in knowing that that thread is well and
wisely woven in the loom of Providence ! "Every
man is immortal till his work is done." Cf. the case
of Jacob, when Esau purposed to kill him, and pro-
bably might as easily have done so as Cain killed
Abel, Gen. xxvii. 42 ; of Joseph, similarly preserved
from his brethren's design. Gen. xxxvii. 20. How
opportune and providential was it that the Ish-
maelites just then passed by! So Moses was pre-
served from the wrath of Pharaoh, Exod. i. 15, 16 ;
ii. 1 — 15; and from the judgment of the Lord,

SCRIPTURE ITSELF THE ILLUSTRATOR. 295

iv. 24 — 26 ; Samson from the Philistines, Judges xvi.
2, 3 ; David from Goliath, Saul, and others ; Jeroboam
from Solomon, 1 Kings xi. 40 ; Elijah from Jezebel,
1 Kings xix. 2 ; Joash from Athaliah, 2 Kings xi.
1 — 3 ; Jeremiah and Baruch from Jehoiakim, Jer.
xxxvi. 26. The case of Malchus is a singular one :
Peter struck his ear : is it not probable that he
meant to cleave his head ? John xviiL 10.

It IS WELL, also, in considering the providence of
God, to remember the weakness and impotence of
man.

Jacob wished, with all the yearning aflfection of a
father's heart, to save Benjamin from what he thought
might prove his death; but his well-meant design
was overpowered. Gen. xlii. 38; xliii. 11.

Darius " set his heart " on delivering Daniel, but
his hands were bound that he could not, Dan. vi 4.

Of. with this the Omnipotence of the Almighty. —
See Gen. xviii. 14 ; 1 Sam. xiv. 6 ; 2 Chron. xiv. 11 ;
XXV. 8; Job xxiii. 13; Isa. xlvi 10; Dan. iv. 35;
Matt, xxviii. 18.

Examples.

Israel, — The preservation of Israel affords a mar-
vellous example of the providence of God. First, in
the wilderness, delivered safely from Pharaoh's rage ;
favoured with the pillar of cloud and fire, their guide
and guard; protected, especially from the invasion
of any enemy, during their annual feasts (see Provi-
dence Restraining) ; and still they are preserved, a
distinct and separate people, the marvel of the
Church, and the wonder of the world.

Joseph, — What a beautiful study is the history of
Joseph, preserved from his brethren's cruelty and
Pharaoh's passion.

David,— ^^ The Lord preserved David," 2 Sam. viii.
6, 14; 1 Chron. xviii. 6, 13. Few have been pre-

296 SCBIFTUSE ITSELF THE ILLUSTRATOB.

senred throng greater perils. Bat the Lord kept
him from the lion and the hear; from €k>liath's swoid,
and from Saul's spear; from the Philistines; from
Doeg ; from Shimei ; from Ishi Benoh. It is speci-
aUj remarkahle how he was preserved from Saul's
great friry hj his own son Jonathan, and hy his
daughter MichaL

Elijah preserved from JezeheL

St. Paid, "in perils oft," yet still preserved; let
down by a basket at Damascus; stoned almost to
death at Lystra ; barely escaped the forty men who
were bound by a vow to loll him; shipwrecked;
stung by a viper ; see the list of dangers, 2 Cor. xi
24 — 28; yet through them all the Cord preserved
him.

The disciples in our Lord's time, John xviii 8. "Of
them which thou gavest me I have lost none," is here
applied to providential preservation, as it is in xviL
12, to spiritual

PKOVIDENCE Providing.*— See Cone, under
bread — food — plenty — supply — abundance — poor —
needy, &c.

Gen. xxii. 14. — " Jehovah-jireh," "the Lord will
provide."

The motto taken by the pious Hon. Bobert Boyle, when he
became Earl of Cork, is worthy of every Christian — "God's
providence is nune inheritance."

" No wantr — ^Where God is the provider there can
be no f eal want. Cf. the care the Lord takes for the
meaner animals, Matt. vi. 26; Luke xii. 6; 1 Cor.
ix. 9, 10 ; and the care Hp took for Israel — 3,000,000
of people — for forty years; and how He could provide
for Elijah in time of famine, &c. — See the description
of the land of Israel, Judges xviii 10 ; xix. 19 ; and
the saints' charter, Ps. xxxiv. 9, 10; Ixxxiv. 10;

SCRIPTURE rrSELF THE ILLUSTRATOR. 297

Prov. xiii. 25; Eom. viii. 28; Phil. iv. 19. Those
that look to God as a provider, need never fear an
empty board.

PEOVIDENCE, Eestraining the will and power
of man.

See Ps. Ixv. 7 ; Ixxvi. 10 ; xciii. 3, 4.

The Lord can restrain *^ the wrath of man," and *' the mad-
ness of the people," as easily as the miller makes nse of the
water in his mill, letting so much on as serves his purpose, and
holding back the rest by a powerful danL

Zech. i. 18—21.

The four carpenters sent to fray the four horns, — a figurative
representation of the restraining and counter-working providence
of God.

Hos. ii. 6. — "Behold, I will hedge up thy way with
thorns, and make a wall," &c.

The FEAR of God. — It is noteworthy how we read
of " the fear of God " put upon the nations, for the
defence of Israel ; as in Jacob's time. Gen. xxxv. 5,
when he purged his house from idols, and built an
altar to the Lord ; in Asa's time, when he caused a
reformation through the kingdom, and cried unto the
Lord in his distress, 2 Chron. xiv. 14 ; in Jehosha-
phat's time, when he sent the Levites through the
land to instruct the people, 2 Chron. xvii. 10; and
when he sought the Lord's protection, xx. 29.

Examples.

Israel. Exod. xxxiv. 24 — the special promise
during their annual feasts; and generally, Exod. xxiiL
27; Deut. ii 26; xi. 25; Josh. ii. 9 — 11, on their
eiitrance upon the land.

Pharaoh and Abimelech, Gen. xii. 17 — 20 ; xx. 3 — 6,
restrained from hurting Sarah.

The Sodomites, Gren. xix. 10, 11, from hurting Lob.

Laban, Gea xxxi 7, 24, 42, from hurting Jacob.

298 SCRIPTURE ITSELF THE ILLUSTRATOR.

Saul^ 1 Sam. xxiv. 16, 17, from hurting DaviA

Jeroboam^ 1 Kings xiii 1 — 4, from hurting the pro-
phet.

Sennacherib, Isa. xxxvii 29, " a hook " in the nose.
Cf. Isa. XXX. 28, "a bridle " in the jaws.

Saul, Acts ix. 1 — 6.

Herod, from killing Peter, as he had killed James,
Acts xiL 3 — 7.

PEOVIDENCE, Overruling.*

Esau, Gen. xxvii. 41, xxviii 5, divulging his evil
design against Jacob, was the means of Jacob's escape
and preservation.

Joseph's brethren were instigated by envy and re-
venge in their cruel treatment of him ; but they be-
came undesignedly the very means of his exaltation,
and of the preservation of Egypt, and of their own
families in time of famine. Gen. xlv. 5 — 8 ; 1. 20.

Levi and his tribe were sentenced, as a judgment,
to be scattered in Israel ; but the Lord turned the
judgment into a blessing, in their being the teachers
and instructors of the people. Gen. xlix. 5 — 7.

The King of Assyria, " the rod " of God*s anger,
though he meant it not so himself, Isa. x. 5 — 7.

JudaWs covetousness, and the wickedness of both
Herod and Pontius Pilate, and the Gentiles, and the
people of Israel, were all overruled to bring about
the crucifixion of the Lord of glory, Acts iv. 27, 28.

St PauVs first imprisonment at Eome, Phil. i. 12.

It would be an interesting study to trace how frequently
trivial events arise from some apparently imlikely cause. Lydia
went to Philippi for the purpose of trade. Onesimus fled to
Borne as a runaway slave ; and both were brought within the
sound of gospel preaching, and embraced the truth.

PEOVIDENCE Misrepresented.
See Prov. xxviii. 5 ; Dan. xii. 10.

SCKIPTURE ITSELF THE ILLUSTRATOR. 299

JoVs friends made the common mistake, tliat the
righteous are always rewarded, and the wicked pun-
ished in this life. See iv. 7 ; v., viii, xv., xx., &c.

Saul, 1 Sam. xxiii. 7 ; but cf. v. 14 and the end of
the chapter.

David's men, 1 Sam. xxiv. 4.
. AUshai, 1 Sam. xxvi. 8.

Rechab and Baanah, 2 Sam. iv. 8.

Jonahy i. 3. — Jonah's finding a ship going to Tar-
shish at the very time that favoured his flight, very
possibly seemed to his distempered mind, as a token
of God's providence concurring with his sinful wish.

The idolatrous Jews in Egypt, Jer. xliv. 17 — 23.

The common notion that special calamity is always
inflicted for special sin, is several times referred to in
the New Testament, as in Luke xiii. 1 — 5 ; John ix.
2, 3; Acts xxviii. 3, 4. It was doubtless to this
error that the anciently received opinion of Mary
Magdalene having been so great a sinner, is to be
attributed.

QUICKENING Spiriiual.— See Ufe^Regenera-
turn.

Is twofold, — when from dead we are made living ; when from
dull and heavy we are made lively. (Cf. the etymology of some
of our English words — re-creation, as if the influence of pleasure
and amusement was to impart new life and vigour — re-ncfuj —
re-vive, &c.)

Illustrations.

GrasSy newly mown, revived by the gentle rain, Ps.
Ixxii. 6.

Com — the vine — lily — olive, &c., refreshed and
strengthened by the genial and fertilising dew of
heaven, Hos. xiv. 5 — 7.

Willows that grow in luxuriance by the water-
courses, Isa. xliv. 3 ; as indeed trees generally, Ps.
i 3.

300 SCRIITUKE ITSELF THE nXTTSTRATOR.

A tree bursting into leaf and beauty, after winter's
rest, in fresh spring life, PhiL iv. 10 (Greek).

The eagle renewing its plumage and strength in old
age, Isa. xL 31.

The pilgrim or warrior resuming his march, re-
freshed by the draught of cooling water, Ps. Ixxxiv.
€7 ; ex. 7.

Is EXPRESSED in many ways —

Awakened, as from the sleep of sin to righteousness,
1 Cor. XV. 34 ; or as firom the silence of lukewarm-
ness or fear to fervent praise, Ps. Ivii. 8.

Renewed, Ps. IL 10; Isa. xL 31 ; 2 Cor. iv. 16;
Eph. iv. 23.

Revived, Hab. iiL 2 ; Ps. Ixxxv. 6 ; Isa. IviL 15 ;
(cf. Ezra ix. 8^ ; PhiL iv. 10, marg.

Stirred up, like the dying embers of an expiring
fire, Exod. xxxv. 21 ; Hag. L 14; 2 Tim. L 6 ; 2 Pet.
i 13; iiL 1.

Whet — sharpened, Dent. vL 7 (marg.) ; Prov. xxviL
17.

Provoked, Heb. x 24 (Greek), to a paroxysm of
holy emulation. See Cone, under each.

Is THE WORK especially of the Holy Spirit.
This is well illustrated by —

Ezek. xxxviL 1 — 10.

Ezekiel's vision of dry bones, wluch, thongh very many and
very dry, were stirred, shaken, and re-united, and filled with
breath ; a representation of the convincing, quickening power of
the Holy Spirit.

Cant. iv. 16. — "Awake, north wind," &c.

The call of the Bridegroom ; or, as others take it, of the
Church, for the reviving of the Church's graces, by the sharp
north wind of correction, and the soft south wind of the Spirit's
comforts.

Isa. xi. 3.

Even the Lord Jesus — ^the Spirit of the Lord . . . was promised

SCRIPTUEE ITSELF THE ILLUSTRATOR. 301

to rest upon him, to make him of " quick understanding in the
fear of the Lord.**

Eev. iii. 1.

It is observable that in the epistle addressed to the dead and
drooping Church of Sardis, which needed quickening, the title
of the Lord is, " He that hath the seven spirits of Grod."

The Word of God is the instrument of spiritual
quickening. Heb. iv. 10 — "quick and powerful."
Acts vii. 38 — "lively" (life-giving) "oracles." See
Ps. cxix. — " Quicken me," the prayer repeated nine
times, always with some varied argument and plea.

Acts iii. 19. — "The times of refreshing ; " times of
breathing, like the welcome rest of those exhausted
by hard toil and weary work.

EASHNESS.— See Impatience.

The writings of Solomon especially contain many
weighty words about undue haste. He shows the
mischief of hasty words, Prov. xxix. 20 ; Eccles. v. 2 ;
hasty feet, Prov. xix. 2 ; a hasty spirit, Prov. xiv. 29 ;
Eccles. vii. 9 ; being hasty in strife, Prov. xxv. 8,
iii. 30, xiv. 17.

Examples abound of the evil of rashness.

Rash wishes — Rachel, Glen. xxx. 1 ; David, 2 Sam.
xxiiL 15 ; James and John, Matt. xx. 21.

Rash words, Eccles. v. 2. — "No one knows the
length of one rash word." " I said in my haste," Ps.
xxxi. 22, cxvi. 11 ; James and John, Matt. xx. 22.

Rash promises and vows, Eccles. v. 4 — 7. — Jeph-
thah's, Judges xi. 30, 31 ; Herod, Mark vi 22/23 ; the
Jews to kill Paul, Acts xxiii. 12.

Rash disregard of life, — Esau, Gen. xxv. 29 — 34 ;
Eeuben, xlii. 37 ; Moses, Num. xi 15 ; David, 1 Sam.
xxv. 13, 34; Elijah, 1 Kings xix. 4; Jonah, iv. 3.

Moses, no doubt, thought to serve Grod when he went to visit
his kinsmen and smote ti^e Egyptian. It was a bold act, but

302 SCRIPTURE ITSELF THE ILLUSTRATOR.

very rash ; and, for all we know, he had to pay the penalty in
forty years' solitude in the wUdemess. Had it not been for this
hasty act, he might have at least passed more happily a third
part of his noble life.

Bash judgment of others. — Potiphar, Gen. xxxix. 20;
the tribes of Israel in judging the two and a half
tribes, Joshua xxiL 16; David listening to Ziba's
slander about Mephibosheth before inquiring, 2 Sam. . ^
xvi. 4, xix. 24 — 30 ; Eli censuring Hannah, 1 Sam. L
14; Ahasuerus listening to Haman's slander against
the Jews, Esther iiL 8 — 11.

The rash impulse of a moment cost Esau his birth-
right. Gen. XXV. 29 — 34; and well nigh involved
Saul in the death of Jonathan, 1 Sam. xiv. 24 — 45.

1 Cor. xiii 4.

It is one mark of true charity — " Charity yamiteth not itsell**
The marginal translation is, '* is not rash.

Luke xiv. 28—32.

Building without thought ; warring without consideration ;
beginning in haste, and repenting at leisure ; like young birds
flying before fledged.

Mark L 44, 45.

See how much harm the healed leper's rash zeal did.

EEDEMPTION.**

Figures.

The Cherubim in Eden and in'the Tabernacle (or the
mercy seat, vail, and curtains) many take as being
emblems of the redeemed.

Deliverance from Egypt, by price, Isa. xliiL 3; Exod.
XV. 13, 16 ; and by power, Exod. vi. 7 ; Neh. i. 10.

Deliverance from Babylon, Ps. Ixxiv. 2 ; Isa. lii. 3,
&c.

Shadows under the law.

The redemption of the firstborn of man and of mi-

SCKIPTUKE ITSELF THE ILLUSTEATOR. 303

clean beasts, Exod. xiii. 12, 13; Num. xviii. 15—^17,
iii. 45 — 51.

The mercy seat or propitiatory, upon the ark, of
pure gold, the appointed meeting-place of Grod with
His people, Exod. xxv. 17, 20, 22.

The half-shekel atonenimt money, appointed equally
for the souls of all, Exod. xxx. 10 — 16.

The redemption of property from servitude, &c.,
Lev. xxv.

The ^o^Z or near kinsman. This Jewish ordinance
involved the three essential points, — nearness of kin,
ability to redeem, and willingness to redeem ; and all
these met in Christ, the Divine Eedeemer. The in-
stitution was illustrated in Boaz, the redeemer of
Ruth, Ruth iv. 14 (marg.)

Typical persons.

Moses, the redeemer or deliverer of Israel, Acts
vii. 35.

Boaz, the redeemer of Ruth, iv. 14 (marg.)

Hebrew names.

Fedaiah means redeemed of the Lord.

Igal, God will redeem.

Elkanah, God hath purchased or redeemed.

The first person so called was the son of Korah, of the same
generation as Aaron's children, bom about the time of Israel's
redemption from Egypt. The name was probably given in
thankful acknowledgment of that exodus, llie elder brother of
Elkanah was called Assir, which means captive or bondman,
and was probably given while they were groaning under Egyp-
tian bondage. The same name (Elkanah) would appear to have
been given to other persons, in token of some deliverance.

Two THINGS are to be noted in connection with
redemption.

(1.) The words redeem and redemption almost
always, except in a few instances, bear the meaning
of recovery, deliverance.

(2.) The word is seldom used in the Old Testament

ZOi SCEIPTTBE nSELF THE UXOTRATOK.

in oaimectioii with spiiitiud defireniMes, iHiikt it is
bardl J erer used otherwise in the New Testament.

Exod. xiL 2. — ^The change Tedemptk)n makes.

From tbe time of the exodm, their gmft ddirexanee^ Xsrad
was to cflnmt a new kind of jear, wludi ms called tbe aaiaed
jear ; thus rbdemp&mk ia, as it were, a frah. atartii^ point.

Exod. X 26 ; xL 7.

These texts show the oompleteneaB of redemptioB. ''Xot a
hoof " of Israel's cattle was to he left hdnnd ; nor a dog to
move his tongue, though they left Egypt at midnight, when
dogs are wont to bark at the least sound.

Isa. xxxiv. 8 ; IxL 2 ; LdiL 4.

It is worthy of note, how three times Isaiah oontrastB the dmf
of Grod's vengeance with the jiear of redemptiom. Men^ r&>
joioes over judgment.

John xviiL 39. — Releasing one at ihepassover.

It is uncertain when this custom was introduced : lidiether
by the Jews themselves before their snbjugatkm by the Romans ;
or by the Bomans, to show favour to their Jewish subjects.
The first seems more likely ; and the custom was designed to be
a memorial of their great deliverance from ^lyptian bondage.
If so, it is a pleasing recognition of a grateful spirit.

Col. L 13.— "Who hath deUvered us."

Literally, snatched away forcibly, as David rescued the lamb
from the lion's paw.

EEFUGE, Gk)D A.— See Hidden.

Emblems.

A hiding place, Ps. xxxiL 7 ; cxix. 114 ; Isa. xxxii 2.

Cities of refuge, Num. xxxv. 6 — 34; Joshua xx.

Six cities chosen evenly in all parts of the land, and made
easily accessible, probably within half a day's journey from any
place.

Horn of the altar, Exod. xxi. 13, 14.
A sanctuary (or, probably, a sanctuary-stone), Isa.
viiL 14; Ezek. xi. 16.

SCRIPTURE ITSELF THE ILLUSTRATOR. 305

A strong or high tower — fortress, Ps. xviii. 1;
Ixl 3.

A rock, Ps. xxxi. 2, 3; Ixi. 2, 7; xciv. 22; the
clefts of the rock, Cant. ii. 14 ; munitions of rocks,
Isa. xxxiii. 16.

Outstretched wings, Ps. xviL 8 ; Ivii. 1 ; Ixiii 7 ;
xci. 4.

The pavilion, or outspread covering of the Lord's
protection, Ps. xxvii. 5 ; xxxi 20.

The slmdow as of a " great rock in a weary land,"
Isa. xxxii. 2 ; xxv. 4.

A harbour or haven, Joel iii. 16 (marg.) ; such as
Melita was to Paul and his companions. The Phoe-
nician name for Malta means refuge.

What the ark was to Noah and his family and the
weary dove ; what Zoar was to Lot ; what Fella was
to the Christians in the siege of Jerusalem ; such is
Christ to His believing people.

Isa. xxviii. 17. — "The hail shall sweep away the
refuge of lies."

Observe here, (1.) The true character of a sinner's refuge, — a
"refuge of lies," deceitful and deceiving. Cf. the cave at Mak-
kedah, where the five kings hid themselves, Joshua x. 16 — 27 ;
or Eabshakeh's comparison of trusting in Egypt to leaning on a
" broken reed," Isa. xxxvi. 6. (2.) The Divine judgment. The
sinner's refuge, whatever it may be, will fail.

Heb. vi. 10. — "Who have fled for refuge to lay
hold of the hope set before us."

Contrast here very forcibly the beautiful description and se-
curity of the behever's refuge. Observe, (1.) The flight — **fled
for refuge," an expression used of the manslayer flying to the
city of refuge, Nimi. xxxv. 6, 11, 16 ; Deut. iv. 22 ; xix. 3, 4, 5.
(2.) The grasp — *^lay hdd" the same word rendered "hold
fast," Heb. iv. 14 ; like the eager grasp of one who laid hold of
the horns of the altar for protection, see Ps. cxliii. 9. (3.) TAe
gtrong consolation there is in flying to the " hope set before us "
— certainty of protection in the two immutable things, the pro-
mise and oath of the Almighty Gk)d.

U

306 SCKIPTURE ITSELF THE HXaSTBATOB.

EEGENERATIOX.* — See Canversum — Life —
Quickening.

Was well expressed by the old Saxon word " Grain-
birth" used by Sir John Cheke in his version, for our
word regeneration.

Is DESCRIBED in various ways —

Neumess of nature : a new heart — new spirit — ^new
man — new creature or creation — ^newness of life —
renewed.

" The washing of regeneratiouy" Tit. iiL 3.

MotUding, Kom. vi 17 (Greek).

Planting, Rom. vL 5 ; 1 Tim. iii 6 ; " not a novice/*
literally, not one newly planted.

Grafting f Kom. xL 17.

A spiritual resurrection, Eom. vL 4 — 6 ; Eph. ii 1,
5 ; CoL iiL 1.

The heart circumcised, Deut. x. 16; CoL iL 11 ;
opened (like Lydia's), Acts xvL 13; changed from
stone to flesh, Ezek. xxxvL 26.

JVLlY BE ILLUSTRATED BY —

The parable of the outcast infant, Ezek. xvL ;
found naked and polluted — washed — anointed —
clothed — beautified.

The restoration of Israel in the latter days, in its
several stages, Ezek. xxxvL 25 — 38.

The resurrection of the dry hones in Ezekiel's vision,
Ezek. xxxvii. 1 — 14.

The resurrection of the Lord Jesus, Eph. L 19, 20;
Rom. vi. 4 — 11.

A man becoming as a little child, free from pride and
ambition ; docile, trustful, guileless ; Matt. xviiL 3 ;
Mark x. 14, 15.

Some of our Lord's parables.

Some of our Lord's miracles : the happy change
wrought in the cure of the blind, deaf, halt, possessed,
&c.

SCKIPTUBE ITSELF THE IliTOTBATOE. 307

John iiL 3, 5, 7.— Three times in our Lord's dis-
course with Nicodemus, he insisted on the absolute
necessity of being bom again.

1 John. — "Bom of God." Under this expression
the several results and evidences of regeneration are
strikingly marked out in this epistle.

EEJECTION OF THE TRUTH.— See EnmUy— Re-
hellion.

Is SPOKEN of as —

Refusing to hearken — ^to learn — ^to obey — ^to receive
correction, &c., generally aggravated by the mention
of some mercy received, iis Deut. ix. 23 ; Jer. xxiL
21.

Casting off — "the thing that is good " — 'Hhe first
faith " — ^the law of the Lord.

Turning the hack, Jer. ii. 27 ; casting the law be-
hind the back, Neh. ix. 26 ; Ezek. xxiiL 35.

Putting away the word, Acts xiii. 46.

Departing from God — forsaking, &c.

Making light of the offer of mercy. Matt. xxii. 5 ;
as Ephraim and Manasseh laughed to scorn Hezekiah's
invitation to the Passover, 2 Chron. xxx. 10 ; and as
it was in Zedekiah's time, xxxvL 16.

Making excuse, Luke xiv. 8.

REJECTION OF CHRIST.— See Enmity.
Spoken of as —

The " corner stone " refused, Ps. cxviii 22. Matt,
xxi. 42, " disallowed of men ;" though " chosen of God,
and precious," 1 Pet. ii. 4, 7 ; " set at nought of the
builders," Acts iv. 11 ; and then becoming " a stone
of stumbling and rock of offence," 1 Pet. ii 7 ; Isa.
viii. 14; Matt. xxi. 44; Rom. ix. 33.

"The light of the world" rejected for darkness,
John iii. 19.

308 SCRIPTURE ITSELF THE ILLUSTRATOR.

The Heir cast out of the vineyard and killed, Mark
xii. 7, 8.

The Maker of the world coming to His own rights
and possessions, and ignored and rejected by His own
people, John ill (Greek).

Isa. liii. 3, 4. — Observe the threefold gradation —
not desired — despised — rejected.

Luke xix. 14. — "We will not have this [man to
reign over us."

Two notes may be added.

(1.) It is striking to contrast the eagerness with
which Christ was welcomed at the beginning of His
ministry ; how the people "pushed" upot Him, Mark
iii. 10 (marg.) ; and "pressed," Luke v. 1 ; with His
rejection at the end.

(2.) It is striking to remember that the Jews, who
for idolatry were punished seventy years ; for their
rejection of the Messiah have been punished already
18001

EEPENTANCE.***— See Conviction— Contntim—
Conversion — Mortification.

The two Greek words used for repentance, mean
after-thought and after-sorrow ; see Campbell on the
Gospels, Trench's Synonyms, &c.

In Hebrew, the same word is used for repentance
and for comfort.

Scriptural expressions.

Repentance is spoken of in Scripture as —

Turning or returning to God, Prov. i. 23 ; Jer. xxvi
3 ; Ezek. xiv. 6 ; xviii. 30 ; Acts xxvi. 18, &c. See
Cone, under turn — return.

Changing, Matt. xxi. 29 — 32.

Washing the heart from wickedness, Jer. iv. 14.

Humbling the hearty 2 Kings xxii. 19.

SCRIPTURE ITSELF THE ILLUSTRATOR. 309

AiMTiding the ways, Jer. vii. 3, 5 ; xxvi. 1, 3 ; xxxv.
15.

Sowing in righteousness, Hos. x. 12.

" Repentance toward God," Acts xx. 21 ; " from
dead works," Heb. vi. 2 ; " unto salvation," 2 Cor.
vii. 10 ; "unto life," Acts xi. 18.

Many passages of Scripture open out, with parti-
cular prominence, the nature, parts, and blessed effects
of true repentance.

Ezra ix., x. give a striking example of sin
mourned over, confessed, and renounced.

Ps. li., cf the several links in the chain ; original
and actual sin acknowledged and confessed; God's
pardon asked; God's favour sought; restored commu-
nion with heaven longed for, with zeal for the con-
version of transgressors.

Zech. xiL 10 — xiii. 2. — ^The beginning — author —
nature and blessed results ; humbled Israel, looking
with faith and hope to the pierced one.

2 Cor. vii. 10, 11. — ^What repentance is, and what
repentance does.

Cf. also some of the figurative examples of repent-
ance; — Ephraim, Jer. xxxi. 18 — 20; the penitent son,
Matt. xxi. 28 — 32 ; the prodigal son, Luke xv. 18 —
21 ; the publican, Luke xviii. 13, H; returning Israel,
Jer. xxxi. 9 ; 1. 4, 5 ; Zech. xii. 10 ; xiii 2.

Judges ii. 1 — 6. — " Bochim," i.e,, weepers, an illus-
tration of sentimental sorrow and false repentance.

Matt. xi. — The heading of the chapter in our au-
thorised version Bibles, is quaint and expressive —
" Christ upbraideth the unthankfulness and unrepent-

ance of Chorazin, Bethsaida, and Capernaum

He calleth unto Him all such as feel the burden of
their sins."

The great importance of right repentance is
shown, by the prominent place it has always occupied
in sound teaching of truth. It was the great labour of

310 SCRIPTURE ITSELF THE ILLUSTRATOR.

the prophets to bring men to repent. (See Cone,
under turn — ^return — amend — ^put away — wash, &c.)
It was the foundation of the preaching of John the
Baptist, of Christ, and of the apostles. Sixty times,
at least, we find repentance spoken of in the New
Testament. The Lord Jesus Himself began His
ministry with this foundation — " Kepent and believe
the gospel," Mark L 15 ; He closed His ministry with
the commission to preach " repentance and remission
of sins," Luke xxiv. 47 ; and after His ascension, five
out of the seven epistles to the churches show how
the Lord wishes all men to repent.

The FAVOUR God shows to the partial repentance
even of the ungodly, is very striking, as in the case
of Ahab, 1 Kings xxi. 27 — 29 ; of Rehoboam and his
princes, 2 Chron. xii. 5, 7, 12. Need any doubt His
mercy to true penitents ?

REST.**— See Peace— Retirement

Many ILLUSTRATIONS of rest are found in Scripture.
We read of —

Rest for the ark on Mount Ararat, when the
prisoners of hope emerged from their solitude. Gen.
viii. 4.

Rest in the ark for Noah's dove, when there was no
other rest for her weary wings. Gen. viii. 9.

Rest in the wilderness, bright spots in the dreary
desert, sweet resting-places, which the pillar of cloud
found out for Israel, see Exod. xv. 27 ; Num. x. 33 ;
Deut. i. 33 ; Isa. IxiiL 14 ; Jer. xxxi 2.

Rest in Canaan, the special type of rest, Josh,
xxii. 4 ; Heb. iv. 6—^8.

Rest under the apple (citron) tree, Cant, ii 3 ; where
the bride could enjoy refreshing shade, and take of
the pleasant fruit.

!Rest in the jpeac^fvl 'uaiie'i/^ Isa. Ixiii 4.

SCEIPTUEE ITSELF THE ILLUSTRATOR. 311

Eest in the green pastures, beside the stUl waters, Ps.
xxiii 2, marg.

Eest in the peaceful bed of death, Isa. Ivii. 2 ; Job iii.
19 ; xviL 16 ; Ps. xvL 9.

Eest in the eternal glory of heaven, Heb. iv. 9. .

Eest of the seventh day, the Sabbath, the day of rest,
Gren. ii 2 ; Exod. xvi. 23 ; xxxi 15.

Ee^t of the seventh month, — It is observable that
most of the Jewish feasts were appointed for this
month, which formed a kind of resting time between
the seasons of harvest and vintage and seed-sowing.
See Num. xxix.

Eest of the seventh year, " a sabbath of rest unto the
land, a sabbath for the Lord," Lev. xxv. 4 — 7. It
was the time when debts were remitted ; and every
Hebrew slave might leave his servitude, Exod. xxL 2.

Eest of the jubilee, seven sabbaths of years, Lev.
XXV. 8.

Noah, Manmh, both mean rest or comfort, Gen. v.
29, marg.

Solomon, " a man of rest," 1 Chron. xxii. 9 ; the
son and successor of David, the "man of war."— See
King. He built the " house of rest " for the ark,
1 Chron. xxviii. 2. In his days the Lord promised
" peace and quietness unto Israel," 1 Chron. xxiL 9.

"jTA^ savour of rest,'* Gen. viii 21, marg. — The
gracious expression by which the Lord's acceptance
of Noah's sacrifice was marked.

Mark vL 31. — " Come ye ... . and rest a while."

What a beautiful lesson we may draw from this invitation of
our Lord's, of the need and nature of the Christian's rest in
work 1 Observe (1.) He called His disciples to rest after work,
when it was needful, and is always most sweet ; see ver. 80.
(2.) It was to rest a while; only so long as weary nature re-
quired to recruit its jaded powers. (3. ) It was rest in retire-
ment ; withdrawing for a short time from the busy throng. It
is observable that St. Mark's Gospel, which is the Gospel of
service, especially records Christ's care that the disciples should

312 SCRIPTrRE ITSELF THE ILLFSTKATOK.

rat (bere and at xir. 41) ; and Chzist's own eternal rest at the
end of His earthlj Hfe of toil and ctxifiict, xri. 19, ''He sat on
the right hand of God ;" ''sat," the postnre of rest.

Ps. cxvi 7. — " Ketum unto thy rest, my souL"

** Lord, I am restless," said Augustine, ^ \SS\. my soul finds
rest in thee."

Contrast the unrest and disquiet of a sinner's
state, Isa. IviL 20, 21 ; xlviii 22.

Contrast the partial and broken rest of the earthly
Canaan, Judges iiL 11, 30; v. 31; "the land had
rest for forty " and for " eighty years." In Asa's time,
it is mentioned, "the land was quiet ten years,"
2 Chron. xiv. 1, 6. Such are the intervals of rest
the Church enjoys at times ; see Acts ix. 31 ; Esther
ix. 16 ; short, and often broken. Oh, what a con-
trast to the eternal and unbroken rest that is still to
come!

Promise of rest to restored Israel^ Isa. xiv. 2 ; Jer.
XXX. 10 ; xlvL 27.

Promise of rest to the Church triumphant, 2 Thess.
i 9 ; Heb. iv. 3, 9 ; Dan. xiL 13 ; Kev. xiv. 13.

The Lord's own rest is noted in the Sabbath
after the creation, Gren. ii. 2 ; Exod. xx. 11 ; xxxi 17 ;
in Mount Zion, Ps. cxxxii. 8 — 14 ; in His love, Zeph.
iiL 17. Cf. the Lord Jesus sitting domn in the pos-
ture of rest, after all the conflicts and travail of His
earthly sufferings. — See above.

EESTOEATION Spiritual.**

Illustrations.

A wandering sheep, bruised, torn, and hungry, re-
covered to the fold, Ps. cxix. 176 ; 1 Pet. ii. 25.

Captivity turned, deliverance from bondage, priva-
tion, and distress, as from the captivity of Babylon, &c.,
Deut. xxx. 3; Job xlii. 10; Ps. xiv. 7; cxxvi. 1, 4.

Healing the broken bones and open wounds of sin

SCRIPTURE ITSELF THE ILLUSTRATOR. '313

and sorrow, Ps. vi. 2 ; cxlvii. 3 ; Isa. IviL 18 ; Jer.
iii. 22 ; Hosea xiv. 4.

A dislocated limb set right, — so the Greek word
means, GaL vi. 1, 2 ; 2 Cor. xiii. 9.

Broken rivets mended, Matt. iv. 21 ; another applica-
tion of the Greek word used, GaL vi. 1, suggesting
a beautiful illustration of the restoration of an offender
in the Church.

Recovering from the sleep of intoxication, 2 Tim. ii.
26 (Greek).

The distracted Church (rent by divisions) perfectly
joined together, 1 Cor. i. 10.

" Converted," turned back again ; the word applied
by our Lord to Peter's recovery, Luke xxii. 82 ; as if
restoration from his fall was like a second conver-
sion ; cf. the two words interchanged, Ps. xix. 7, and
margin.

Three books of the Bible are peculiarly full of
instruction and comfort as to the recovery of God's
people after declension. — See Backsliding,

Hie Song of Solomon, — ^In this book- we have two
periods of declension, and recovery after each. Chap,
iii. 4 describes the bride's intense joy in again em-
bracing the Beloved, whose absence she had mourned;
chap. V. and vi describe the second period of separa-
tion and re-union, the Bride's restless uneasiness, and
the Bridegroom's gentle pleadings and gracious calls.
In the joy regained the second time, observe (1.) How
deeply the believer, when conscious of unfaithfulness,
is brought to yearn for restoration. (2.) How contri-
tion for sin makes the heart turn to the Divine
covenant, — not our hold of Christ, but Christ's hold
of us. — Cf. the striking transposition from ii. 16
(before wandering) to vi. 3, vii 10 (after). (3.) How
Jesus, the heavenly Bridegroom, is unchanging in
His love ; He still sees beauty in the Bride, vi. 4,
and welcomes her back to the joy of His love.

314 SCBIFTUSE USELF THE RLUSTRAIOR.

Jerrmiak^ a book largely deroted to earnest exposhi-
lations to wandering Israel to retnriL — See the eariier
chapters espedallT, and Cone mider ^return" —
"turn."

Hfj^ea^ a third testimony, of which the last chapter
gives a sonunary <^ the whole ; see also chap. L — iiL ;
vL

In David and Peter we have two striking ex-
amples of the sanctified effects of spiritual restora-
tion.

The Psalms, written by David also, after falling
into sin (as Ps. xxxiv. ; after his strange behavionr
before A^imelech ; Ps. xxxii, H, &c. ; after lus still
deeper fall with Bathsheba.) And the Epistle of St.
Peter, bearing marks of the remembrance of his great
offence ; are all peculiarly characterised by a soft and
mellowed tone of humiliation and contrition. Eead
also John xxL, where so many points of beauty occur
in the Lord's restoration of Peter to favour and his
office.

RESUEEECnON, The.***

Figures.

A tree ciU down revived and sprouting, through the
scent of water. Job xiv. 7 — 15.

Herhs recked by the moisture of dew, after the
parching heat of the burning day, Isa. xxvi 29.

Dry hones, of all things most unlikely to be restored
to life, Ezek. xxxviL 1 — 14.

Awaking out of sleep, Ps. xvii 15 ; Dan. xii 2 ;
John XL 11.

A com of wheat, or seed sovm, dying to live, John
xiL 24 ; 1 Cor. xv. 36—38.

There were three persons raised to life under the
Old Testament dispensation, and three in the lifetime
of Christ.

SCRIPTURE ITSELF THE ILLUSTRATOR. 315

Job xix. 25 — 27. — "I know that my Kedeemer
liveth," &c.

Job's ancient creed. The Old Testament saints had often
bright glimpses of gospel truth.

Isa. xxviii. 19 (leaving out the italic words), "thy
dead shall live ; my dead body shall arise." This is
generally received as expressing " resurrection hope."

Luke XX. 36. — " Children of the resurrection."

A beautiful expression, denoting, according to the Hebrew
idiom, full participation and fitness for the resurrection state ;
that the saints are bom to that world, belonging to that family,
trained for it, heirs of resurrection glory.

John vi 39, 40, 44, 54.

Four times in one chapter does our Lord repeat His gracious
promise, "I will raise him," or "it," "up at the latit day.'*

Acts xiii. 33 — 37; xvii. 18, 31 ; xxiii 6 ; xxxiv. 15,

21 ; 1 Cor. XV. 12—20.

It is observable how constantly St. Paul made the resurrec-
tion the great foundation of his teaching.

Ps. xvii. 15. — "As for me .... I shall be satis-
fied when I awake with thy likeness."

"I shaU be satisfied when " Ah, what would

this blank be, if filled up by **menof this world?'* (ver. 14.)

** Satisfied when and with what ?** It would be hard

to say what wished-f or good would fiU the void. But how differ-
ent with the godly man ! Even now, in a minor sense, " a
good man is satisfied,** Prov. xiv. 14 ; and hereafter, at the
resurrection-day, he shall be perfectly and eternally filled with
'* fulness of joy, and pleasures at Grod*s right hand for evermore,**
Ps. xvi 11.

KICHES.*** — See Covetoumess. — See in Cone,
under goods — ^money — silver — ^gold — gain — wealth —
substance — revenue — ^treasures, &c.

FiGTTRES and Illustrations applied to riches, as
they too often are wrongly got or wrongly used.

Thorns, Matt. xiii. 7 ; our Lord's figure o€ \k<^ \»^^

316 SCRIPTURE ITSELF THE ILLUSTRATOR.

extremes which choke the word, "the care of this
world, and the deceitfulness of riches."

Treasures got with toil, kept with care, and always
liable to be lost, Prov. xv. 16; x. 2; Matt. vL 19;
Jer. xlix. 4; James v. 1, 2.

A strong dty and high wall, which the rich man in
his " conceit " thinks to be impregnable," Prov. xviii.
11. (Observe the contrast to ver. 10.)

Thick day, Hab. ii 6, with which covetous men
load themselves, to their own sorrow and destruction.

A snare or pit, 1 Tim. vi. 9, concealed in the
ground, and covered over.

Deep and dangerous waters, 1 Tim. vi. 9, where sailors
are driven upon the rocks and shipwrecked.

Sharp stakes, or other piercing things, 1 Tim. vi. 10.

The word irepicireipap signifies to be transfixed in eveiy part,
and probably refers to one of the snares or pits spoken of, ver.
,9, where a hole is dug in the earth, and filled with sharp stakes,
then slightly covered over, so that whatever steps on it falls in,
and is "pierced through" ^ith much pain and suffering. —
Ih. A. Clarke,

The sweet morsel quickly swallowed down, and as
quickly cast up again. Job xx. 15.

Vanity (Heb., a vapour), "tossed to and fro of
them that seek death," Prov. xxL 6.

The eagle disturbed, flying from her nest, Prov.
xxiii. 5. The rich man's goods are said, by Zophar,
to flow away as a stream. Job xx. 28 ; here, by Solo-
mon, they are said to fly away as a bird.

The partridge sitting on eggs, and hatching tJiem not,
Jer. xvii. 11.

One of the large speculators in the railway mania many
years ago becoming deeply involved, committed suicide, and left
on his desk a paper, with written on it, Jer. xvii 11.

Riches rightly used are compared to —

The crown of the wise, Prov. xiv. 24.

A defence, Ecdea. \ii, 11 \ margin "shadow.^^ As

SCRIPTURE ITSELF THE ILLUSTRATOR. 317

heat in the East is a figure of trouble, so shadow is
an emblem of safety and pleasure.

Consecrated gain, Micah iv. 13.

Friends ready to meet us in the everlasting habita-
tions of a future world, Luke xvi 9.

Mammon, Matt. vi. 24.

The word^Mammon is Aramaic for riches personified as a god.
The derivation is not quite certain, but it is most probably from
a root meaning to lean upon or trust to, answering to a common
use of our English word support.

I AM RICH.

Four references attest the spirit which too frequently marks
those who say this, — Hosea xiii 8 ; Zech. xii 5 ; 1 Cor. iv. 8 ;
Kev. iii 17.

Filthy lucre.

Is it not worthy of reflection that, in all the five places where
the word " lucre " occurs in the New Testament, it is prefaced
by the word JUthy,f—l Tun. iii 3, 8 ; Titus i. 7, 11 ; 1 Pet. v. 2 ;
and that in four of these five places it is specially spoken of with
reference to the ministers of Christ's Church ?

St. Luke's Gospel.

Few books of the Bible bear more fully upon the influence
and peril of riches. St. Luke records three parables spoken by
our Lord upon the subject :— that of the rich fool, xii. 16 — 21 ;
the rich steward, xvi 1 — 12 ; the rich wordling, xvi. 19 — 31.
He also records the narrative of the rich young ruler, xviii
18 — 25 ; followed by the conversion of Zacchseus, who was rich,
xix. 1 — 10 ; and it is further observable how, upon the conver-
sion of Zacchseus, follows the parable of the pounds, with our
Lord's charge to faithful stewardship, " Occupy tiU I come."
(Is it not probable that Zacchseus heard this ?) The parable of
the rich fool, xii. 16 — 21, is preceded by a word to the rich and
covetous, ver. 15, and succeeded by a word to the poor and care-
ful, ver. 22—30.

All the three synoptic gospels record the instructive narra-
tive of the rich young ruler, with our Lord's comment — " It is
easier for a camel to go through the eye of a needle, than for a
rich man to enter into the kingdom of Grod." — (See Matt. xix.
16—26 ; Mark x. 17—31 ; Luke xviii. 18-30.) St. Luke also
records how the rich Pharisees derided Christ, xvi 14.

318 SCRIPTUKE ITSELF THE ILLUSTRATOR.

Generally speaUng, however, it must not be forgotten
how many bright examples we have throughout the
Scriptures, of true saints who were rich: Abra-
ham — Isaac — Jacob — Job — Joseph — Boaz — ^Barzillai
— David — Jehoshaphat — Hezekiah — Joseph of Ari-
mathea — Zacchseus, &c. Eiches need be no hindrance
to grace. It is only man's evil that so often perverts
God's good.

RIGHTEOUSNESS of GOD.**

The primary idea of righteousness is properly that
o{ right or straight-ness, from which comes that of per-
fect justice, undeviating faithfulness, and unswerving
rectitude. Ps. xlv. 6. — "A right sceptre" is literally
a straight sceptre.

Christ. — "The Lord our Righteousness," Jer. xxiiL
6, is emphatically called "the Righteous One," or
"the Just," Acts vii. 52 ; iii. 14 ; Isa. xxiv. 16 (the
Righteous One) ; 1 John ii. 1 ; " the Sun of Righte-
ousness," MaL iv. 2 ; " the righteous Branch," Jer.
xxiii. 5 ; the " righteous Servant," Isa. liii. 11 ; "the
righteous Judge," 2 Tim. iv. 8 ; He who wears righte-
ousness as a girdle, Isa. sd. 5 ; and puts it on as
His breastplate, Isa. lix. 17; to whom belongs the
sceptre of righteousness, Ps. xlv. 6 ; Heb. i. 8. ; the
true Melchisedek, " King of righteousness and King
of peace," Heb. vii. 1, 2.

Ps. xxxvi 6. — " Thy righteousness is like the great
mountains ; thy judgments are a great deep."

Two of the most magnificent emblems nature affords. The
towering and majestic moimtains, standing supreme over every
object ; and the vast and measureless ocean — ^immeasurable in
vastness as fathomless in depth ; — ^these are faint emblems of
the righteousness of the Most High.

Ps. Ixxi. — One of the psalms which dwells especially

SCRIPTTJRE ITSELF THE ILLUSTRATOR. 319

upon Divine righteousness. Five verses mark it as
the strength and hope of the righteous.

Ps. cxix. contains eight references to the righteous-
ness of God.

1 Sam. xii. 7. — " The righteous acts of the Lord ;"
the margin reads — " the righteousnesses or benefits,"
Judges V. 11.

RIGHTEOUSNESS of SAINTS.**

Emblems and figures.

"The sacrifice of righteotisness" Ps. iv. 5; li. 19.

" Trees of righteousness,'^ Isa. IxL 3 ; symbolical of
the saints of God, distinguished by the firmness of
their character and their growth in grace.

^^ Fruits of righteousTiess,'' Phil. L 11 ; Eph. v. 9;
rich, ripe, and abundant ; cf. Eom. i 29, the contrast
of the heathen "filled with all unrighteousness."

" Armour of righteotisness" offensive and defensive ;
" on the right hand and on the left," 2 Cor. vi 7.

^^Breastplate of righteotLsrvess" Eph. vL 14.

" Bobe of righteousness" Isa. Ixi. 10 ; brilliant and
beautiful, like the gorgeously decked garments of a
bride and bridegroom.

Wedding garment, Matt, xxii 12; provided by the
Master of the feast.

Fine linen, " clean and white," Eev. xix. 8 ; spotless
and brilliant, — ^the dress of the Bride at the marriage
of the Lamb.

Servants of righteousness, Kom. vL 13, 18, 19.

The crown of righteousness, given " at that day," by
Christ, " the righteous judge," 2 Tim. iv. 8.

" The city of righteousness" — Zion, when purged and
purified, Isa. i. 26.

SABBATH, The.*

It is observable how strictly the observance of the

320 SCRIPTURE ITSELF THE ILLUSTRATOR.

Sabbath was enjoined upon Israel, and how it was
specially fenced against what might have seemed
lawful exceptions. The Book of Exodus contains
repeated proofs of this : —

Exod. xvi 23 — 30. — In gathering the tnanna.

One would think that might have been an exception ; for
manna was the staff of their life ; and the time when it f eU was
early, between five and six in the morning, so that they might
have gathered it betimes, without interfering with their Sabbath
worship ; besides which the manna fell at their very doors, and
it required no long journey to fetch it ; yet, for aU this, they
were strictly forbidden to gather manna on the Sabbath, and for
but purposing to gather it Grod was very angry, ver. 27, 28.

Exod. xxiii. 10 — 12. — In the sabbatical year.

When the whole year was the time of rest, they were in no
wise to diminish the regular observance of the weekly Sabbath.

Exod. xxxi. 12, 13. — In the midst of their preparation
for the tabernacle.

The law of the Sabbath was again repeated, lest any might
think that this, being holy work, might Lawfully break the rest
of the "holy day."

Exod. xxxiv. 21. — In earing time and harvest.

Exod. XXXV. 1 — 3. — The command to " kindle no
fire" referred either to their own domestic purposes,
or to the fires needed for the preparation of the taber-
nacle.

Exod. xxxi 14, 15 ; xxxv. 2. — The extreme se-
verity threatened against any violation of the Sabbath
very probably included, not only death by the civil
magistrate, but also the immediate stroke of God, un-
der certain circumstances, like that in Num. xv.
32—36.

To which should be added Num. xxviii. 9, — ^The
daily sacrifice, morning and evening, which was to
be doubled on the Sabbath-day. How exquisitely

SCRIPTURE ITSELF THE ILLUSTRATOR. 321

sweet are some of David's psalms when far from the
tabernacle. St. John was an exile in the Isle of
Patmos when he was " in the spirit on the Lord's
day," and received the revelation of God's pur-
poses.

Memorable Sabbaths. — Some think that Noah
entered the ark on the Sabbath. It seems certain, in
any case, that the seventh day was observed within
that floating home. According to GresweU, both
John the Baptist and our Blessed Lord were born on
the Sabbath. The day of Pentecost is supposed to
have been on the Sabbath ; and St. John's vision in
Patmos, Rev. L 10. Besides the several occasions
marked in the Gospels, and the Book of the Acts,
when Christ and the apostles preached on the Sab-
bath (see below), it was a memorable day for
Europe when Paul preached to the little band at
Philippi, and laid the foundation of the first church
in Europe, on the Sabbath day, Acts xvi 12 — 15.

Retribution of neglected Sabbaths. — The
seventy years captivity in Babylon was the retribu-
tion of just judgment, because the land had not en-
joyed her Sabbaths, 2 Chron. xxxvi. 20 ; Lev. xxvi.
34, 35.

The Lord Jesus. — " The Lord of the Sabbath,"
Mark ii. 28. Many things are noticeable as regards
the honour the Lord Jesus paid to the Sabbath day :
— (1.) According to GresweU, our Lord was bom
on the Sabbath; circumcised on the Sabbath; first
cleansed the temple; began His ministry at Caper-
naum ; came to Bethany before His passion — on the
Sabbath day. (2.) It is observable how His custom
was to attend the synagogue service (Luke iv. 16),
even in those days of Jewish error and corruption.
(3.) Much of the day He spent in teaching, Luke iv.
15, 16, 31; vi. 6; xiii. 10, &c. (4.) In acts of

X

322 SCRIPTUEE ITSELF THE ILLUSTRATOR.

mercy. It is observable how many of His miracles
were wrought on the Sabbath day — as healing the
man at the pool of Bethesda, John v. 10; the man
with a withered hand, Luke vi. 6 — 11; the blind
man, John ix. 14, &c. (5.) Sometimes in social in-
tercourse, Matt. xii. 1 — 8 ; Mark L 29 — 31 ; Luke
xiv. 1—24.

It is observable how many disturbed Sabbaths our
Lord had ; how He was robbed of Sabbath peace by
the opposition and ill-will of His enemies. See Matt,
xii. 2—14; Luke iv. 28, 29; vi. 7—11; John v.
10—16; vii 23; ix. 14—16.

St. Paul, " as his manner was, went in unto them,
and three Sabbath days reasoned with them out of
the Scriptures." Acts xvii 2; see ix. 20; xiii. 5 — 14 ;
xiv. 1 ; xvi. 13 ; xix. 8.

SALVATION.*^

The different renderings of the Hebrew and Greek
words usually translated salvation, serve well to illus-
trate the Scriptural application of the word. They
are used in the sense of —

Deliverance — see 2 Kings v. 1 (Heb.) ; 1 Chron. i.
14, marg. ; Ps. xviii. 50; xliv. 4; Isa. xxvi. 18.
(The Hebrew judges were called saviours or de-
liverers, which word is from the same root as Joshua
and Jesus. See Judges iii. 8, marg.)

MaJdiig whole — used of the infirm and diseased in
body. Matt. vii. 21, 22 ; Mark vL 56 ; Luke viii. 48;
see also the compound word, Matt. xiv. 36, "were
made perfectly whole."

Healing — Health, Mark iii 23 ; Luke vii. 3 ; viii
26 ; Acts xiv. 9 ; xxvii 34 ; Ps. Ixvii. 2, the know-
ledge and grace of God, are beautifully expressed as
"thy saving healtL" Isa. lix. 17, "an helmet of
salvation," is rendered in an old version, " a helmet

SCRIPTURE ITSELF THE n^LUSTRATOR. 323

of health." The Saxon word for saviour means "all
health."

Help, 2 Sam. xiv. 4, marg. ; Ps. iii. 2 ; xxii. 1 ;
xlii. 5 ; cxlvi. 3.

Welfare, Job xxx. 15, (Heb.)

Recovery from sickness, John xi. 12 (Greek).

Escaping danger, Acts xxiii. 24 ; xxvii. 43, 44 ;
xxviii 1, 4.

Preserving, 2 Tim. iv. 18.

Victory, 2 Sam. xix. 12 ; xxiii 10 — 12.

Zaphnath-paaneah, Gen. xli. 45. — The meaning
of the name given to Joseph has by some scholars
been supposed to be, tne saviour (or preserver) of the
age. Joseph was, if not a type, certainly a striking
illustration of the Saviour of the world.

Many proper names in Scripture bear the mean-
ing of salvation or dehverance, especially the names
Hoshea, which means, save thou ; which was changed
to Jehoshua and Joshua, i.e., Jehovah is salvation;
or, as some take it, the Divinely appointed Saviour,
Num. xiiL 8—16. From this comes the blessed name
— Jesus, Matt. i. 21, marg. Elisha and Isaiah both
mean, the salvation of God or Jehovah.

The Lord Jesus is ahke " the author,'* Heb. v. 9 ;
"the captain," ii. 10; and "the horn of salvation,"
Luke L 69. The compassion of Christ, says one, in-
clines Him to save sinners; the power of Christ
enables Him ; the promise of Christ binds Him.

SATAN.

Figures.

The serpent, Gen. iii. 11, 14; 2 Cor. xi. 2; Eev.
xii. 9, for subtlety.

A fowler, Ps. xci. 3, for cunning.

Birds, picking up the sower's seed, Luke viii. 6, 12.

A lion, 1 Pet. V. 8, for voracity.

324 SCRIPTUKE ITSELF THE ILLUSTRATOB.

A dragon, Eev. xii 9 ; xx. 2, for cruelty.
A sower of tares, Matt. xiiL 25, 39, for malice.
An angel of light, 2 Cor. xL 14, for deception.
A strong man armed, Luke xL 21.
A prince or ruler, Eph. ii 2 ; John xii 31 ; xiv.
30 j xvi 11.
A liar, John viii 44.
A murderer, John viii 44.

The MEANINGS of some of the chief TITLES of Satan
are descriptive of his character and work, — Satan, the
adversary or enemy (closely allied in derivation to
the word sitnah — ^hatred, Gen. xxvi. 21, marg.) ; the
Devil, or accuser, Kev. xii 10; Belial, 2 Cor. vi 16,
worthlessness, lawlessness; Abaddon and Apollyon,
the Hebrew and Greek for a destroyer, Eev. ix. 11.

Satan. — ^Both Genesis and Kevelation record the
work of Satan, and in both the same character ap-
pears of the destroyer. Satan's nature is unchanged
from first to last. In the Revelation, it has been
observed, we read of three things especially in con-
nection with this name. We read of " the synagogue
of Satan," the " seat " or throne of Satan, and " the
depths of Satan," and these represent. Trench and
others take it, the Jewish, heathen, and heretical
antagonism of the last days to the Church, as ener-
gised by him.

SCEIPTURES, The.***

Emblems.

A lamp, lantern, light, Ps. cxix. 105 ; Prov. vi. 23.

A fire, Jer. xxiii. 29.

A hammer, Jer. xxiii. 29.

A shaip sword, Eph. vi. 17; Heb. iv. 12.

A graft, James i 21 (" the engrafted word.")

A glass, mirror, James i 23, 24.

Pure milk, 1 Pet. ii. 2.

SCRIPTURE ITSELF THE ILLUSTRATOR. 325

The food of the soul, Jer. xv. 16. (See the heading
of Acts vi. in our authorised version).

The intense esteem the saints have always had
for the Word of God is strikingly set forth by many
figures.

It is spoken of as sweeter than honey and the
honeycomb, Ps. xix. 10; cxix 103; more valuable
than thousands of gold and silver, Ps. cxix. 72 ; xix.
10 ; more esteemed even than a man's necessary food,
Job xxiii. 12; as great spoil, Ps. cxix. 162; as a
lasting heritage, Ps. cxix. 111.

The honour put upon the Word by God Himself
may be very forcibly illustrated by the instance of
two separate books, one in each Testament.

In Deuteronomy we learn how Jewish thoughts and
Jewish laws were all to be built upon this foundation,
e.g.—

Chap. vi. 6 — 9. — ^The words of the law were to be taught,
spoken of, and written before the Jews in the most conspicuous
places.

Chap, xvii 18 — 20. — A copy of the law was to be written out
by the king on his ascending the throne, and by him read and
observed as the rule of his l&e.

Chap, xxvii. 3 — 8. — The words of the law were to be written
upon the stones set up in Mount Ebal, when they crossed over
Jordan.

Chap. xxxi. 10 — 13. — ^The law was to be read publicly at the
end of every seven years, at the Feast of Tabernacles.

Chap. xxxi. 26. — The book of the law was to be put in the
ark, to be a witness against Israel if they rebelled against Grod.

In the Acts of the Apostles, it is worthy of note how
all through, the Word of God is referred to as the
standard and embodiment of truth, as the basis of
the sermons of the apostles. (Gf. Peter's sermon at
Pentecost, ii. 16, 25, 34, on which it has been well
said. It is more noteworthy to find Peter making
Scripture the groundwork of his argument, because
now the Holy Spirit was poured out, and it was shown

326 SCRIPTUKE ITSELF THE ILLUSTRATOR

that this was not meant to supersede the use of the
written word) ; Stephen's address, vii ; PauPs, xiii. ;
xvii. 3; James's, xv. 15, &c. It is remarkable to ob-
serve how the growth of the Church, and all mission-
ary efiforts are connected with the Word. They
preached the Word, the Word grew, &c. Chap. xix.
19, 20 gives one striking example of the triumph of
the one book over many.

Quotations from the Old Testament in the New
Testament. It is well to remember how frequently
our Lord and the apostles based their teaching on
Old Testament Scripture. Eight hundred and three
references are found on examination, of which two
hundred and fifty-five are from the Pentateuch ; only
four of the thirty-nine books are not referred to.

Also, it is very important to observe how the Holy
Ghost is spoken of as the speaker, in the quotations
from David and others ; and how the saints of each
dispensation seem to have made use of the Scriptures
as they had them in their day. The prayer of Jonah
(chap, iii.), and the song of Mary, and prophecy of
Zecharias, Luke i. 69 — 79, are based upon texts
quoted from former books of Scripture. — See marg.
references.

Even in heaven the Word of God is referred to.
Cf. Eev. vii. 16 with Isa. xlix. 10; Eev. xv. 3 with
Exod. XV. 1.

2 Kings xxii. 13. — What one copy of the Word may
do.

In the account of the histoiy of the Bef ormation, in the days
of king Josiah, we learn that it arose from one copy of the law
found (as many say, accidentally) in the Temple, by HiUdah.
What a work that single copy did ! It brought to a sense of
repentance and duty the high priest, the Scribe, the King, the
people ; just as in later times tbe Keformation, which shook all
Grermany and Europe, may be traced to Luther's finding one
copy of the Bible in the monastery of Erfurth.

SCRIPTURE ITSELF THE ILLUSTRATOR. 327

Jude 3. — " The faith .... once delivered unto the
saints."

A beautiful descriptioii of God*8 truth — " delivered" not dis-
covered (man may discover science, Grod alone can deliver truth) ;
** delivered" once, and therefore not to be added to nor taken
from ; delivered " to the saints" and therefore to be received
with reverence, and kept with care, and searched with diligence.

2 Pet. iii. 16. — The Scripture wrested.

A figure taken from a winch or hand^crew, forming a rack
for torture.

Kept from the people. — Is not the policy of
Popery something like that of the PhiHstines, who
would allow no smith in Israel, " lest the Hebrews
should make them swords or spears 1" 1 Sam. xiiL 9.

The Lord Jesus. — It is most important to observe
the honour our Lord put upon the Scriptures, not
only by His constant quotations from, and references
to, them, but by the authority with which He in-
vested them. See John x. 34, 35 ; v. 39 ; xvii. 17 ;
Matt. V. 17, 18; Luke xvi. 17; Mark xii. 36. In
His personal ministry, our Lord honoured the Word
of Truth from first to last. It was His sword in
temptation, His standard in teaching, the basis of
His first sermon at Nazareth, and the ground of His
reasoning with the Scribes and Pharisees ; and, when
hanging on the cross, the words of Scripture were on
His lips ; and, after His resurrection," beginning at
Moses and all the prophets, He expounded unto
them in all the Scriptures, the things concerning
Himself," Luke xxiv. 27 ; giving His full sanction to
the law, the prophets, and the psalms, i.e., to the
canon of Scripture, as received among the Jews, Luke
xxiv. 44. Even after His ascension, the Epistles to
the seven Churches are addresses delivered in His
name, the figures of which are based upon historical
allusions to the Old Testament histories.

328 SCSXPTTRE ITSELF THE ILLUSTSATOS.

SELFDE^OAL-SELF-COXTROK— See FcuUiy
Trial of — Liberaliiy — Martifieaikm — Unselfiskniss.

One of the first duties laid upon man was self-
restraint, and the first sin consisted largely in resist-
ing it ''Self-denial," says Chamock, "is the great
gospel lesson."

Many New Testament words bring ont the duty
and nature of self-deniaL
" Soba- "— " sober-mmded.''
" Temperance"

" Exercise " (or train — discipline).
Abstain,
Not seeking self-pleasure or profit.

See Cone, for texts under those heads, all of which involve the
idea of self-restraint.

The two especial charges Christ laid upon His dis-
ciples, —

*^ Follow me" Matt. iv. 18 — 20; ix. 9; Luke ix.
57—62.

" Take up thy cross " — " daily" A charge addressed
on three different occasions, Matt. x. 38 ; xvi. 24 ;
Luke xiv. 27.

It has been well said that the words, " take up thy cross/'
should be received in their natural, though sometimes trying
fulness. "Take up" — "bear" — "carry" — ^implying cheerful
submission and ready self-sacrifice. We read, too, one says, of
taking up the cross, but not of laying it down. Cross-bearing
must be the Christian's life-work. That day is lost in which
some cross (however trifling) is not taken up. *'True grace
will enable a man to step over the world's crown to take Christ's
cross," — Brooks,

"Endure hardness as a good soldier of Jesus
Christ;*— St. Paul's charge to Timothy, 2 Tim. iL 3.

It is especially ohservable how St. Paul speaks
throughout this Epistle (2 Tim.), in every chapter, of
the affliction and sufferings, if not persecution, which
all who ** will live godly in Christ Jesus " must ex-

SCRIPTURE ITSELF THE ILLUSTRATOR. 329

pect. See chap, i 8, 12 ; ii 3, 9, 10, 12 ; iii. 11, 12 ;
iv. 5—8, 16—18.

Self-restraint is one of the true marks of a godly
spirit. So Job would keep a watch over his eyes,
xxxi. 1 ; David over his tongue; Ps. xxxix. 1 ; the
Psalmist over his feet, Ps. cxix. 101 ; St. Paul over
his whole body, 1 Cor. ix. 27. It was the complaint
of Peter the Great, " I can govern my people, but
how can I govern myself]"

It was this arrow that pierced the hard conscience
of proud Felix. When Paul reasoned on " temper-
ance " (including self-control generally), it was then
that Felix, knowing his own unbridled life, "trembled"
before the prisoner at the bar, Acts xxiv. 25.

SELF-KIGHTEOUSNESS — SELF-JUSTIFICA-
TION.***

Special testimonies against.

See Beut, ix. 4, 5.

Job ix. 20, 21, 30.

Prov, iii. 7 ; xii. 15 ; xiv. 12 ; xvi. 2 ; xx. 6 ; xxi.
2; XXX. 12, 13.

Jer, ii. 22, 35; vii. 4, 8; viii. 8; xiii. 22; xvi. 10.

St. Luke X. 29 ; xvi. 15 ; xviii. 9 — 14.

The prophecy of Malachi is a true representation
of the Jews in their spirit of continued self-justifica-
tion, replying against God.

Self-righteousness is like —

The fig-leaf covering, which our first parents sewed
together, to hide their nakedness. Gen. iii. 7. Con-
trast the " coats of skins " which " the Lord God
made them," after, as is supposed, the first sacrifice,
ver. 21.

Filthy rags, " all our righteousnesses," Isa. Ixiv. 6 ;
our best works, in their fancied accumulation, all are
defiled and loathsome.

330 SCRIPTURE ITSELF THE ILLUSTRATOR.

A bed too short, and a covering too imrrow; that
cannot be easy, safe, or sufficient, Isa. xxviii 20.

The light of afire emitting sparks, which serve but
to make the darkness visible, Isa. 1. 10, 11.

Is HATEFUL to God as a "smoke in the nose,"
Isa. Ixv. 5.

Luke xviii 13. — "God be merciful to me a sin-
ner."

It was a shrewd remark of Luther^s that, in his day, many
self-righteous persons had become proud of their humility.
Many had learnt to use the Publican's prayer with the Phari-
see's spirit.

Rom. X. 3. — " Going about .... have not sub-
mitted themselves."

Observe the striking contrast between the laboured efforts of
the self-righteous, " going about " trying every method to estab-
lish their own righteousness, and the blessed simplicity of
humble faith, "submitting" itself to the righteousness of God.

Phil. iii. 4—7.

Observe the exchange the apostle made in casting away the
many-coloured dress of fancied excellence for the simple robe of
the righteousness of Christ. The word here used, ** I count all
things but loss," is that used when the mariners threw the
tackling and lading of the vessel overboard. Acts xvii. 10 ; xix.
38.

Eev. iii. 17, 18.

What men say, and what Christ says. Man's pride, and
Christ's call to humility.

Matt. vii. 22 ; xxv. 44.

Man's self -justification up to the last. Even " in that day "
the sinner is represented as imabashed.

SEPAEATENESS of holy persons and holy

THINGS.

Illustrations.

Israel were designed to be a separate people. (1.)
Cf. their history. The call of Abraham; Goshen's

SCKIPTURE ITSELF THE ILLUSTrvATOR. 331

light in Egyptian darkness; the wilderness; Canaan;
and ever since, tp the present day; like the gulf
stream in the wide ocean, distinct and distinguish-
able, Israel has been a distinct people, " not reckoned
among the nations," Num. xxiii. 9 ; Exod. xxxiii.
16 ; Lev. xx. 24; 1 Kings viii 53. (2.) Cf. their
institutions and marks of separateness, — circumcision,
Gen. xvii. 10 — 14; fringes on the garments. Num.
XV. 38 ; phylacteries, Deut. vi. 8, 9 ; Nazarites, Num.
vi. 1 — 21, (the type of holiness and separation, see
111. Gath., 1st series, under holiness) ; Levites, Deut.
X. 8.

The Church is compared to a garden, enclosed,
barred off, and separate from the wilderness, Cant,
iv. 12, marg.

Believers are chosen out and separate from the
world, John xv. 19; xvii. 16; 2 Cor. vL 14. — See
fForld,

Ps. xviii. 1. — Separated to the search for wisdom.

Eom. i. 1. — " Separated unto the gospel of God."

Sancth'IED. The common meaning of the word
is — set apart — consecrated to holy use. See in Cone,
how this idea is applied to almost every holy ordi-
nance. The Sabbath — sanctuary — ^first-born — ^priests
— Levites — vessels, &c.

The Pharisees assumed their title from the Heb-
rew word pharash, to separate, because they professed
to distinguish themselves by a stricter manner of life
than other men.

SERVICE OF GOD.-— See Dedication—Obedience--
Zeal,

Illustrations of service.

The Ox, Ps. cxliv. 14; Ezek. i. 10; Rev. iv. 7.

The Levites, Num. xviii. 21.

332 SCKIPTURE ITSELF THE ILLUSTRATOR.

A faithful servant, Matt. xxiv. 45 ; xxv. 21 ; Luke
xix. 7 — 10.

Loins girded, ready for service, Luke xii. 35 j 1 Pet.
i. 13.

Several Scripture names denote consecration to
God's service, especially the name Obadiah, Twelve
persons bear this name in the Old Testament.

The common Arab name Abdallah, has exactly the same mean-
ing, like our Scotch name Gilchrist, the servant of Christ, and
Gillies, the servant of Jesus. Abdool Messeh, the servant of
Christ, was a convert in our Indian Missions, whose touching
history is well known to many.

The SERVANT OF GoD. It is noteworthy how many
eminent saints have been marked with this honour-
able title ! Abraham — Jacob — Moses (see obedience,
" as the Lord commanded Moses ") — Caleb — Joshua
— Job — David — Isaiah — Eliakim — Zerubbabel —
Daniel — St. Paul — St. Peter — St. James — St. John —
Epaphras — Timothy — St. Jude, &c. In none is the
title better illustrated, than in the examples of Moses
and St. Paul. In the sense of instruments whom God
makes use of, Cyrus and Nebuchadnezzar are called
God*s servants.

A MAN OF God. A title similar to that of a ser-
vant of God. Given chiefly to the prophets and
ministers of God, it belongs in a general sense to all
engaged in doing God's work.

The priest's office was given them as " a service
of gift," Num. xviii. 7. Cf. St. Paul's view of the
grace and trust given him, Eph. iii. 8 ; Phil. L 29 ;
1 Tim. L 11, &c.

The HAPPINESS of spiritual service. — Love always
makes hard service easy. We have an example of
this in Jacob, Gen. xxix. 10 ; and in the Jewish ser-
vant, who loved his master too well to go out, Exod.
xxi. 5, 6. It is the saints' happiness on earth to

SCKIPTURE ITSELF THE ILLUSTRATOR. 333

serve the best of masters, and it will be their happi-
ness through eternity to be servants still, Rev. xxii. 3.

The OBLIGATION of service. — Two illustrations are
given of this, — the case of the Jewish servant, who
surrendered himself voluntarily to be his master's
servant for ever, in token of which his ear was to be
bored through with an awl, Exod. xxi. 5, 6 ; and in
the custom of staining or puncturing the master's
na^le upon the servant's hand or arm, as anciently
the slave bore the name of his master, the soldier of
his commander, the idolater of his idol-god, and as
now sailors sometimes stain their arms, Isa. xliv. 5.

The FELLOWSHIP of service. — See Cone, under fel-
low-servants — fellow-helpers — fellow-labourers — fel-
low-workers.

The REWARD of service. — God promised a reward
to Israel generally, Exod. xxiiL 25 ; and even to un-
godly Jehu, for his special service, a reward is pro-
mised, 2 Kings X. 30. The case of Nebuchadnezzar
shows how none can serve God without full payment,
Ezek. xxix. 17 — 20. How much more may God's
true and believing people expect His favour ! See
John xii 26 ; Col. iii. 24 ; Matt. xxv. 21 ; Luke xix.
16, 17. Observe, in the two last texts especially,
the proportion and measure of the reward — " fait.hful
over a few things," made "ruler over many things;"
" ten pounds," " ten cities."

The Lord Jesus was Himself the great pattern of
holy service. " The servant of God," He became in-
carnate in a servant's form ; and, in loving ministry.
He took up the servant's place, Phil. ii. 7, 8 ; Mark
x. 45 ; He claimed Isaiah's prophecy for Himself, Isa.
xlii. 1, 2; Matt. xii. 17, 18 (see also Isa. xlix. 5, 6;
Iii. 13). He was called by the Father, "My servant
David," Ezek. xxxiv. 23; xxxvii 24; and "My ser-
vant the Branch," Zech. iii. 8.

334 SCRIPTUKE ITSELF THE ILLUSTRATOR.

The Gospd of St. Mark is the history of Chrifit especially as
the servant ; and it is a beautiful- study to trace how it exhibits,
in every chapter, the activity, humility, promptness, and un-
flagging zeal of Jesus. — See the works of De Costa, Jukes,
Marston, and others, on the Four Gospels.

SHEPHERD, Christ the.

A beautiful figure applied to the Lord Jesus in all
the dispensations.

In the Old Testament, it is ancient as the days of
Jacob (himself a shepherd). Gen. xlix. 24. It is
used in David's psalm, Ps. xxiii. 1 ; and Asaph's, Ps.
Ixxx. 1 j in Isaiah's prophecy, Isa. xl. 11 ; in Ezekiel's,
xxxiv. 11 — 23 ; xxxvii. 24 ; and in Zechariah's, xiii. 7.

In the New Testament, it is still more plainly-
claimed by Christ Himself, and referred to Him by
His apostles. — See below.

It is remarkable that three epithets are prefixed,
which have respectively a peculiar force and signifi-
cance, when viewed in connexion with Christ's death,
His resurrection, and His second coming. The Lord
Jesus is spoken of as —

The good Shepherd. So He calls Himself, John x.
11. One chief point in this passage is the reference
to Christ's death. Five times here our Lord declared
His death was His own voluntary act (ver. 11 — 18).

" That great Shepherd,^^ Heb. xiii. 20, spoken with
reference to Christ's resurrection,

*' The chief Shepherd" 1 Pet. v. 4; referring to
Christ's appearing at the second advent.

Christ is " the Shepherd of Israel" Ps. bcxx. 1 ; of
the whole body of the Church ; and " the Shepherd
and Bishop of souls," 1 Pet. iL 25 ; of every indivi-
dual member of His flock. How beautifully is this
set forth in the shepherd's care for the one stray
sheep, Luke xv. 4 — 6 ; and in his tender care for the
weak and weary, Ezek. xxxiv. 16 ; Isa. xlix. 11.

SCKIPTTJRE ITSELF THE ILLUSTRATOR. 335

Micah's prophecy (chap. v. 2) is quoted in Matt. ii.
6, as referring to the Messiah not only ruling, but as
the shepherd feeding his flock ; see marg. ; so Moses
is spoken of as "the shepherd," Isa. Ixiii 11.

SIN.*** — See Bondage — Defilement ,

Figures and illustrations.

Leprosy, Lev. xiii. and xiv. — Loathsome — defiling —
separating — spreading — incurable.

Physical disease, — The blind — lame — deaf — dumb
— palsied — withered — bowed down; doubtless our
Lord's miracles of healing such, were spiritual parables
of the cure of sinners.

Wounds — bruises, Isa. i. 6 ; xxx. 26 ; Luke iv. 18.

Poison — ^venom, Rom. iii. 13 ; James iii. 8.

Death, Eph. ii. 1 ; James i. 15 ; v. 20.

Burden, grievous and intolerable, Matt. xi. 28.

Slavery, as to the worst of masters, John viii. 34 ;
Rom. vi. 20; vii. 14; the drudgery, worse still, of
many lusts and pleasures, Titus iii 3 ; 1 Kings xxi.
20—25.

Captivity, such as in ancient times was marked by
cruelty and hardship, when captives were bound, and
often blinded, Isa. Ixi. 1. — See Bondage,

Leaven, corrupting — spreading. Matt, xiii 33 ; xvi
6 ; 1 Cor. v. 6—8 ; GaL v. 9.

Debt, even to the utmost and most hopeless extent
— the bankrupt's debt of ten thousand talents, Matt,
xviii. 24, 25.

Spots and stains — crimson and scarlet dyed, Isa. i.
18 ; double dyed ^as the Hebrew word for scarlet im-
plies), Deut. XXX1L 5 ; 2 Pet. ii. 12 ; Jude 12 — 23.

Fountain of impurity, Jer. vi. 7.

Floods, Ps. xviii 4; Rev. xii. 16.

Crooked — perverse, Deut. xxxii 5 ; Ps. cxxv. 5.

Cage, full of unclean birds, Jer. v. 27.

336 SCRIPTURE ITSELF THE ILLUSTRATOR.

GirdUy cleaving to a man, Jer. xiii. 10, 11.

Vine of Sodom, and grapes of Gomorrah, Deut.
xxxii. 32.

The old man ; not called " old" for weakness and
decay (though Heb. viii. 18 is true of the believer) ;
but rather from antiquity, because inherited from
Adam, and also because pervading the whole of man's
fallen nature.

The hody of sin, Eom. vi. 6 (" body," as consisting
of many members, and all " instruments of unrighte-
ousness.") — See the catalogue : hands — lips — tongue
— throat— feet, &c., Isa. lix. 3 — 7 ] Rom. iii. 13 — 17.

The law of sin, Eom. vii. 25 — the antagonistic prin-
ciple to the ruling power of grace ; the deliberate,
organised rule and system of evil, Ps. xciv. 10.

The reign of sin, Eom. v. 21.

The wages of sin, Eom. vi. 23.

Words expressive of sin. — It has beeA remarked,
how rich the Hebrew language is in such synonyms ;
may not the same be said of most languages, our own
not least ? The ordinary Hebrew and Greek words
include the ideas of missing the mark — crookedness
— deviating from the prescribed path — lawlessness —
rebellion, &c. Cf the derivations similarly of our
English words : amiss — abomination — err — fault —
guilty — evil or vile — ill — iniquity — transgression —
ungodUness — wickedness — mischief — haughtiness —
corrupt — fro ward, &c., &c.

The intensity of evil is sometimes set forth by some of these
expressive words being joined together, as " iniquity, transgres-
sion, and sin," Exod. xxxiv. 7 ; Ps. xxxiL 1, 2 ; the iniquity of
. sin, Ps. xxxii 6 ; the transgression of sin, Lev. xvi. 21 ; the evil
of evil, Hosea x. 16 (marg.) ; also by the intensified expressions
so frequently met with — " the children of Israel have deeply re-
volted," Isa. xxxi. 6 ; " deeply corrupted themselves," Hosea
ix. 9 ; " altogether filthy," Ps. xiv. 3 ; " superfluity of naughti-
ness," James i. 21 ; "very wickedness," Ps. v. 9 ; "manifold
transgressions and mighty sins," Amos v. 12 ; full — ^filled with

SCRIPTURE ITSELF THE ILLUSTRATOR. 337

miscliief and evil, Acts xiii. 10 ; Bom. i. 29 ; 2 Pet. ii 14 ; like
the man " full of leprosy," Luke v. 12.

The INFATUATED PASSION of Sinners after sin is
similarly painted in the darkest colours : as where we
read of them "drinking iniquity like water," Job xv.
16 ; drawing sin "as it were with a cart rope," Isa. v.
18 j running with swift haste after evil, Pro v. i. 16 j
vi 18; revelling in lust, from which they "cannot
cease," 2 Pet. ii. 14 ; unable to sleep without doing
mischief, Pro v. iv. 16; doing evil "day and night,"
Micah ii. 1 ; " with both hands earnestly," vii 3 ; to
the utmost limit of their power, Jer. iii. 5 !

The DARK GROUPS of many sins included in one sad
list present a painful picture, which is often drawn. —
See Matt. xv. 19 ; 1 Cor. vi. 9 ; Gal. v. 19-—21 ;
2 Tim, iii 2 — 5 ; Titus iii. 3 ; Rev. xxi. 8.

Every sinner is a MORAL suicide, see Num. xvi
38 ; Prov. viii. 36 ; xx. 2 ; Jer. xlii. 20 (marg.) ; Hab.
ii. 10 ; Hosea xiii. 9.

Gal. iii. 22. — " The Scripture hath concluded (shut
up) all under sin." (rA irdvTa : " all things"— not only
aU men, but all things in all men), as John iii. 6 is not
" he," but " that which is bom of the flesh is flesh."

1 John V. 19. — " The whole world lieth in wicked-
ness" — ^lulled in the fatal sleep without alarm.

1 John iii. 4 may be translated — " whosoever is a
doer of sin is a doer of lawlessness, for sin is lawless-
ness."

Ezek. viii. 7 — 18. — The unfolding of what sin is,
when clearly seen in its real deformity.

Judges ii. 11.— " The children of Israel did evil in
the sight of the Lord" — an expression which occurs
about fifty times, as a terrible aggravation of the evil
and danger of sin.

SIN, Deceivableness and Unprofitableness of.
— See Blindness — Hypocrisy — Vanity.

Y

338 SCEIPTURE ITSELF THE ILLUSTKATOR.

Like the vine of Sodom, Deut. xxxiL 32, 33 — fair
in appearance, but bitter as gall; deadly "as the
poison of dragons and the cruel venom of asps."

Like a sweet morsel, Job xx. 12 — 14, which a man
rolls under his tongue, and holds in his mouth, to
enjoy its sweet flavour, till it presently turns to the
bitterness of gall, and he sucks the poison of asps.

Like honeyed words of lust, that end in bitter worm-
wood, Prov. V. 3, 4.

Like stolen waters, that lead to death, Prov. ix. 1 7.

Like bread of deceit, that fills the mouth with gravel,
Prov. XX. 17.

Like the vain toil of one who labours hard to earn
wages, and puts it into a bag with holes, Haggai
16.

Like the mid delirium of strong drink, that bites
like a serpent and stings like an adder, Prov. xx. 1 ;
xxiii. 32.

Prov. xiv. 12, 16, 25.—" There is a way," &c.

The hUnd road. — " HoUness is sweet in the way and in the
end too ; wickedness is sometimes sweet in the way, but always
bitter in the end. — Bishop ffaU.

Prov. xii. 26. — " The way of the wicked seduceth
them."

The mirage of life. — The delnsive appearance that cheats the
fainting traveller with bright hopes of foimtains and shady
trees, and vanishes whilst he is still wasting his strength in the
weary chase. Ill-gotten gains seldom last. Kemember Achan
and his wedge of gold. What profit was there in Naboth's vine-
yard to wretched Ahab ? in the thirty pieces of silver to miser-
able Judas ? in Grehazi's talents ? in tibe rich fool's bams and the
rich man's purple ? The gilded bait of sin cannot long conceal
the hook. — Prov. xxi. 6 ; 2 Pet. ii. 3.

Eph. iv. 22.— "Lusts of deceit;" 2 Thess. ii. 10—
" all deceivableness of unrighteousness ;" Heb. iii. 13
— " hardened through the deceitfulness of sin;" 2 Tim.
iii. 3 ; Titus iii. 3 — " deceiving and being deceived."

SCRIPTURE ITSELF THE ILLUSTRATOR. 339

SIN, Progressive character of.

Is LIKE the leprosy, whether in a man's body or in
a house, characterised by a small beginning (Lev.
xii. 36), a steady growth, and fearful end.

Is like a canker or gangrene, 2 Tim. ii. 17, a morti-
fication in the flesh, spreading over the adjacent
parts, till death ensues, unless stopped by a timely
cure.

Is like a serpenfs bite, a little puncture, hardly
visible, but large enough to admit the fatal poison.

Isa. V. 18.

It is a common saying among the rabbins. Sin is, at first, like
a fine silken thread, scarcely felt ; but the temptation strengthens
by habit ; the fine thread grows to the thickness of a cable or
cart-rope, which binds the imhappy victim with relentless
-power.

Jer. ix. 3. — " They proceed from evil to evil."
Hosea xiii. 2. — " Now they sin more and more."
2 Tim. ii. 16. — "They wiU increase unto more
ungodliness."

Isa. i. 5. — " Ye will revolt more and more."
2 Tim. iii. 13. — "They wax worse and worse."
Num. xxxii. 14. — "An increase of sinful men."

Ps. i. 1.

The Book of Psalms, at the beginning, sets forth the down-
ward steps of sin. The ungodly (men regardless of God) soon
become sinners (the conscious and deliberate transgressors of
God's law), and end in being scomers (the defiers and scoffers
of aU religion) ; thus, led by the syren lure of temptation, they
first walk, then stand, then sit, without alarm, in the road to
death.

Isa. Ivii. 8. — " Thou hast enlarged thy bed."
Matt. V. 22. — Observe the growth of unrestrained
anger. First felt, but silent ; then venting itself in
abuse, " Eaca ;" then in contempt, " thou fool."
2 Cor. xii. 20. — Observe the growth of strife from

340 SCEIPTUKE ITSELF THE ILLUSTRATOR.

half-smothered debates and secret envyings to open
tumults and unchecked quarrels.

1 Tim. V. 13. — "Not only idle, but tattlers, also
busy-bodies."

It is seldom, indeed, that those who are idle are '' idle o?iZ^."
Idleness is often a hmy thing ; " for Satan finds some mischief
still, for idle hands to do."

2 Pet. ii. 20. — " The latter end is worse with them
than the beginning."

Apostasy, after partial illumination, brings the deepest dark-
ness ; as the eye is most dazzled in leaving a well-lighted room.
See Matt, xii 45.

Jude 11.— Observe the reckless course of sin —
" gone " — " ran greedily " — " perished."

Jude 16. — " Murmurers " (as it were, whisperers of
discontent in private) ; then " complainers," openly
expressing dissatisfaction ; " speaking great swelling
words of vanity."

Matt. xxiv. 12 -, Luke xviii. 8. — ^As the wickedness
of the world grew from the creation to the flood, till
the whole earth was filled with violence and guilt,
Gen. vi. 5, 11, 12, 13, so shall it be at the end,
before the second coming of the Lord.

Examples.

Our first parents, Gen. iii. — The first sin was a true
foreshadowing of the fatal progress of temptation, —
listening — looking — ^taking — tasting — eating — giving
— excusing and defending.

Bahel-builders, Gen. xi. 6. — "This they begin to
do : and now nothing will be restrained from them."

LoL — A striking instance. He first chose the
neighbourhood of Sodom from selfish motives. Gen.
xiii. 10, 11, and pitched his tent towards it ; then he
soon came to dwell in Sodom, xiv. 12 ; then, worse
still, after having been driven out, and losing all he
had, he returned to dwell in it again ; and this second

SCEIPTURE ITSELF THE ILLUSTRATOR. 341

time he seems to liave settled there, and become still
more intimately connected with the place, even catch-
ing some of its evil spirit, in acting unjustifiably to
his own daughters, Gen. xix. 7, 8, 14.

Joseph's brethren. — ^Envying a brother, planning to
kill him, covering their guilt by deceiving their
father.

Israel in the Wilderness, — See Murmuring,

David, in his great fall, 2 Sam. xi, sloth — lust —
deceit — adultery — murder — cruelty.

Petefs threefold denial, each more violent and ter-
rible than the former.

STEADFASTNESS. —Contrast Backsliding— Tern-
jporary — Unstable,

Illustrations.

A Jwuse built upon the solid rock, unmoved by floods,
and unshaken by storms, Matt, vii 24, 25.

Pillars, the support of a building, Gal. ii. 9 ; cf.
the two pillars in Solomon's temple, Jachin ("He
shall establish ") ; and Boaz (" in Him is strength "),
1 Kings vii. 21.

Full-grown men of mature judgment and strong
will ; not weak children, easily " tossed to and fro,"
Eph. iv. 13, 14.

An anchor " sure and steadfast," well fixed in firm
moorings, Heb. vi 19.

A wrestler standing firmly, PhiL i 27, unmoved by
fear or opposition.

A soldier standing and withstanding, planting his
foot firmly, and maintaining his ground bravely, Eph.
vi 13, 15.

A racer running with unfaltering patience to the
end of the course, Heb. xii. 1 -, Phil. iii. 14.

A traveller, still holding on his way. Job xvii. 9.

A little band of hardy wairiors, " faint, yet pursu-
ing," Judges viii. 4.

342 scEiFrrsE itself the nxr^rrBATOR.

Maxy expressions forcibly set forth the dnty and
prirflege of Christbui steadfastness. See Cone under
abidin g — cleaTing — constant — continning — fixed —
grounded and seUled — patient — persevering — rooted
and built up — standing — settled — established — not
mo^ed — not weary — immoTable — stand fast — hold
fast, &c.

Psalm cxix — Comprehensive as Ps. cxix. is on so
many points of doctrine and practice, not the least is
its testimony to the subject of holy steadfastness.
See ver. 10, 11, 16, 21, 31, 51, 101, 102, 109, 112,
115, 117, 133, 141, 157, 165.

The Book of Proverbs. — Let us not forget how
earnestly the wise man sets forth the importance not
only of seeking, but of retaining, wisdom. See chap,
i. 10 — 15; iiL 2; iv. 4 — 13; xxiii. 23, &c

Examples.

The early patriarchs, Heb. xL 15, 16.

Joseph, Gen. xlix. 23 — 25. — "His bow abode in
strength,'* though for eighty years he was surrounded
by every temptation to worldliness and idolatry.

Caleb, Num. xiv. 24 ; xxxii 12 ; Deut. L 36 ; Joshua
xiv. 8, 9, 14, six records of the one gracious testimony,
he " followed the Lord fully."

Joshua, Num. xxxii. 12 ; Joshua xxiv. 15.

Ruth. — A beautiful example of one who was "stead-
fastly minded," Euth i. 18. C£ the striking contrast,
"Orjiah kissed her mother-in-law, but Ruth clave
unto her," ver. 14.

Josiah began to reign when eight years old, and
began to seek the Lord when he was sixteen, and
reigned thirty-one years ; yet he " turned not aside
to the right hand or to the left," 2 Kings xxii. 1, 2.

Job, ii. 3 ; xxvii. 5, 6.

Jotham, 2 Chron. xxvii. 6, marg.

David, Ps. xviii. 21, 22; cviii. 1 ; 1 Kings xiv. 8.

SCRIPTURE ITSELF THE ILLUSTRATOR. 343

Daniel i. 8 ; vi 10.

Tlie three Hebrew yotdhs, Dan. iii.

Mary Magdalene, one of the most devoted and
steadfast followers of the Lord. From the time of
her being healed, she appears to have followed Him
constantly, ministering to Him of her substance ; and
she followed ffim even to the last, when all forsook
Him, — " last at the cross, and earliest at the grave."

The early Christians, Acts ii 41 — 47.

Paul, Acts XX. 24 ; xxi. 13 ; xxvi. 22 (after twenty-
eight years* steady continuance in the faiths (Cf.
2 Cor. iv. 1 ; XL 9.

Philadelphian Church, Rev. iii 8.

The Lord Jesus, Lukeix. 51. — "He steadfastly
set His face ;" a form of expression borrowed from
the Old Testament. See the LXX. Exod. xiv. 8 ;
Jer. xxi. 10 ; see 2 Kings xii. 17 ; Isa. 1. 7.

STRANGERS and PILGRIMS.— See Vicissitudes.

A life of pilgrimage has ever been the frequent lot
of the children of God. The carnal seed were the
first to build cities and develop kingdoms, see Gen.
iv. 17 j X. 10. There were "dukes of Edom" when
Isaac and Jacob were "strangers" in the land, Gen.
xxxvi 15 — 43; and xxxvii 1.

Israel's v^tanderings in the wilderness may be
taken as an illustration of the Church's history, Exod.
vi, 4 ; Lev. xxv. 23 ; see Num. xxxiii. for the list of
their encampments — forty-two changes in forty years ;
and these, probably, are only named as being the
principal. The first place they stayed at was Suc-
coth, which means booths, — an indication of the be-
ginning of their tent life.

It should be studied, also, wi,th reference to the
history, as an example not only of local changes, but

344 SCEIPTUEE ITSELF THE ILLUSTRATOR.

a constant alternation of social and moral light and
shade — one day at Elim, another at Marah.

The history of most eminent saints teaches the
same lesson.

The Book of Numbers is especially the book de-
scriptive of the Church's pilgrimage. K Genesis
speaks of election, Exodus of redemption, Leviticus
of access. Numbers treats of pilgrimage.

Palestine, Philistines. — These words are said
to be derived from the Hebrew palash, to wander;
ie., the land of sojourners, or the wanderers. The
name Falasshahs, applied to the Jews in Abyssinia,
means, in Ethiopic, exiles; ie,, the exiled Jews (who
profess to have settled there since the time of the
queen of Sheba).

The Feast of Tabernacles was a feast designed
to keep in remembrance IsraePs early pilgrim life,
Lev. xxiii. 43. It is strange that from the days of
Joshua to those of Nehemiah (one thousand years),
this feast had been neglected, and so Israel missed
"great gladness," Neh. viii. 17. But how happy it
must have been for those who had hung their harps
on the willows of Babylon, to find themselves beneath
the shades of the willows of Canaan !

Examples of pilgrim life.

Abraham, when first called by God to go forth
from his native home, "went out, not knowing
whither he went," — ^how far, how long. Gen. xii. 1 ;
xxiii. 4; Acts vii 5; Heb. xL 8 — 10; and the only
land he acquired was a burying-place.

Jacob was for twenty years a lonely wanderer, con-
stantly subject to changes and trials. Gen. xxviii. ;
xxxi. 7 ; xxxii 7.

Moses, himself a stranger, imprinted the memory
of his own wandering life upon his son Gershom,

SCRIPTURE ITSELF THE ILLUSTRATOR. 345

whose name means " a stranger here/' Exod. ii 22,
marg.

Davidf the chosen king of Israel, was, for a great
part of his early life, a wanderer; and, after being
settled on the throne, he was for a time an exile.
Some of his sweetest psalms were written in his
wandering life.

The apostles and early ChristianSf scattered as they
were by persecution. Acts viii. 1 ; xi. 19, and by the
evangelistic nature of their mission, learnt much of
the discipline and usefulness of a Christian pilgrim's
spirit. One of the trials enumerated in St. Paul's
list, 2 Cor. iv. 11, is this, "no certain dwelling-
place."

The Lm-d Jesus Himself gave the pattern of pilgrim
Hfe ; bom at an inn, Luke ii. 7 ; having no settled
home, not even " where to lay His head," Matt. viii.
20 ; suffering hunger, Matt. iv. 2 ; xxi. 18 ; weary
with travel, John iv. 6 ; receiving subsistence from
the alms of His followers, Luke viii. 3.

STUBBOKNNESS.— See Behellmi^Sin, Progress
of — Affliction, Impenitence under.

Figures.

The wild ass untameable, Job xvi. 12 ; the figure
applied to Ishmael in the Hebrews. Cf. Gen. xvi 12,

A bullock resisting the yoke, Jer. xxxi. 18.

A dog returning to its vomit, Prov. xxvi. 1 1 ; 2 Pet,
xiL 22.

The horse and mule, Ps. xxxii. 9.

The deaf adder, Ps. Iviii. 4, 5.

It is observable how often, where the text of our
Authorised Version reads " imagination," the margin
changes it to ** stubbornness," as Deut. xxix. 19; Jer.
iii. 19; vil 24; xvi. 12; xxiiL 17; implying the
fixed determination of the stubborn heart " set upon

346 SCRIPTURE ITSELF THE ILLUSTRATOR.

evil ;" see Hosea iv. 8 ; Ezek. xxiv. 25 ; Ps. Ixxviii.
8; Eccles. viii. 11.

Deut xxix. 19. — ^The insatiable self-will of "stub-
bornness" (marg.) " to add drunkenness to thirst."

1 Sam. XV. 23. — The desperate wickedness of stub-
bornness. It is ranked with idolatry, the great sin
against God, punishable with death.

Ps. Ixviii 21. — " Such an one as goeth on stUl in
his trespasses."

Ps. Ixxviii. 8. — " A stiibbom and rebellious genera-
tion." Eead the whole psalm as a melancholy proof.

Prov. xxiii 35. — ^The stubbornness of the besotted
drunkard, " I will seek it yet again."

Prov. xxvii. 22. — The obstinacy of the foolish man.
Cf. xiii. 19.

Eccles. iv. 13. — Old and obstinate. Cf. Ezek. xxiii.
43 ; " old in adulteries," 2 Pet. ii U.

Isa. ix. 10.— The vain boast of Ephraim, " The
bricks are fallen down, but we wiU build with hewn
stone," &c.

Isa. Ivii. 10. — "Wearied," but yet unhumbled.

Jer. ii. 25. — "I have loved strangers, and after
them I will go."

Jer. viii. 5. — " They hold fast deceit, they refuse to
return."

They will not. — See Cone, under hear (cf. Ps.
Iviii. 4, 5) — turn — come, &c.

Examples.

Esau, Gen. xxviiL 6 — 9.

' Pharaoh, the very type of obstinate and continued
stubbornness and rebellion against God, relenting
only for a moment through fear, and then becoming
harder than before.

Israel, in their "stubborn way," Judges ii. 19;
Deut. ix. 27 ; a "stiff-necked people," Exod. xxxiL 9.

The men of Ashdod persisting in setting Dagon in

SCRIPTURE ITSELF THE ILLUSTRATOR. 347

his place again, after he had fallen prostrate before
the ark, 1 Sam. v. 2 — 7.

Ahaz trespassing yet more "in the time of his
distress," and sacnficing to the gods of Damascus,
"who were the ruin of him, and of all Israel,*' 2 Chron.
xxviii 22, 23.

Belshazzar, after all that had happened to his
grandfather, Nebuchadnezzar, Dan. v., after iv.

The provd Jews in Egypt, in the time of Jeremiah,
Jer. xliv. 15, 17.

The men of ZedeTdaKstiTne, 2 Chron. xxxvi. 17.

The men of our LordJs time, after He had purged
the Temple from their profanations, returning to
their courses again, John ii. 16 ; and Matt. xxi. 13.

TEMPOKAKY Appearance of Religious good.
— See Profession — Backsliding — Hyjpocrisy — Unstable:

Is LIKE —

The morning cloud and early dew, which promise to
cool and refresh the earth, but leave no abiding
blessing, Hosea vi. 4 ; xiii. 3.

The rocky and thorny ground hearers, Matt. xiii.
20—22.

The man from whom the unclean spirit went out, Matt.
xii. 43 — 45. Observe the difference marked between
going out and being cast out (ver. 28) ; in the one
case, the evil spirit returned with sevenfold power ; in
the other, it was as when Christ said on another occa-
sion, '*Come out of him, and enter no more into
him," Mark ix. 25.

The sow once washed returning to its wallowing in the
mire, 2 Pet. ii. 22.

The husbandman who, having put his hand to the
plough, looked back, Luke ix. 62.

ThQ five foolish virgins, Matt. xxv. 1 — 13.

Examples.

Israel, in many parts of their history, gave much

348 SCRIPTURE ITSELF THE ILLUSTRATOR.

promise of sincerity and zeal ; but alas ! it was only
like the blossoms of spring, as, e.^., about the giving
of the law. Three times they voluntarily and so-
lemnly promised obedience (before the law was given,
Exod. xix. 8 ; when it was given, Deut. v. 27 ; and
shortly after it was given, Exod. xxiv. 3) ; and yet
how soon were their solemn vows forgotten ! So, in
their repentance at Bochim, Judges ii. 1 — 5/

Sard, king of Israel, at first gave much promise of
humility and religious fervour ; but his prophesyings
were of little value, and he soon showed how ready
he was for evil, till he would have murdered David,
and even his own son Jonathan !

AhaVs humiliation, 1 Kings xxi. 27 — 29.

EzekieVs hearers, Ezek. xxxiii. 31, 32.

The Jews who flocked to John's baptism. Matt, iii
1 — 9 ; John v. 35 ; " willing for a season to rejoice
in his light" (as it were to leap as children do round
a bonfire, — so the Greek word means.)

Many of those who came to Christ turned back (see
Profession), and even vast numbers of those who came
to see him die " smote their breasts and returned,"
Luke xxiii. 48 ; probably awe-struck, but not really
penitent. Transient convictions only harden the
heart.

THANKFULNESS.— See Praise.

Our English word thankful is allied, from its Anglo-
Saxon derivation, to thinkful. To be thankful is to
be thoughtful or mindful of a benefit received.

Jewish ordinances.

The various feasts of the Jewish economy were
designed to teach the spirit of thankfulness and
praise, especially after harvest and vintage, and after
special mercies. The Feast of Weeks — of Taber-
nacles — the Peace offering of thanksgiving, Lev. vii

SCRIPTURE ITSELF THE ILLUSTRATOR. 349

11 — 15 — the Drink offering, and others, — ^all had this
meaning.

The TEMPLE SERVICE. — It is to be observed that
there was special provision made in Solomon's temple
and in the second temple for the service of thanks-
giving, see 1 Chron. xvi. 4 — 6 ; xxiii. 30 ; 2 Chron.
V. 12, 13; and for the second temple, Neh. xi 17;
xii. 8, 27^ 31.

Memorials of mercy. — A transient thought is too
mean for a standing mercy. How many beautiful
examples have we of the memorials, the saints of old
preserved of God*s goodness : like Jacob's pillar. Gen.
XXXV. 14 ; Joshua's twelve stones at Gilgal, Joshua
iv. ; the golden pot of manna and Aaron's rod laid up
in the ark, Exod. xvL 33; Num. xvii. 10 ; Heb. ix. 4 ;
the stone Ebenezer, 1 Sam. vii. 12 ; David's sword,
1 Sam. xxi. 9.

For EXAMPLES, see the Scripture Text-books. Note
especially —

David— d, noble example of one abounding in
thanksgiving, see 1 Chron. xvi. 7 — 36 ; 2 Sam. vii.
18 — 29 ; his thankful spirit in preparing for the
temple, 1 Chron. xvi. 4; xxix. 10 — 16 ; and the sweet
effusions of " the spirit of praise" in his psalms.

Daniel, vi 10. Not disheartened by danger, nor
deterred by terror, from continuing his service of
thanks. Can we doubt that this helped to sustain
his courage? even as Paul and Silas "prayed, and
sang praises" in the prison, Acts xvi 25. No anti-
dote can be found more powerful to remove fear than
prayer and praise. Daniel had known their power
before, ii. 19—23.

Paul, — Thanksgiving is a lesson taught in all his
epistles. Out of fourteen, twelve begin with expres-
sions of thankfulness. In that to the Colossians are
six references to thankfulness in four chapters. In

d

350 SCBIPTUKE rrSZLF THE ILLTJSTRATOK.

other epistles thanksgiving is often the outgnsh of a
full heart at the close of a long address, as Eoul vii
25 ; 1 Cor. xv. 57 ; 2 Cor. ix. 15.

The Lord Jesvs on many occasions set the example.
Matt. xL 25 ; Lake x. 21 ; Mark viiL 6 ; Matt. xiv.
19 ; John vL 11 ; xi 41 ; Luke xxii 17, 19.

TKEACHEEY.— See Deceit— Hypocrisy.

Compared to —

The kisses of an enemy, Prov. xxvii 6.

A broken tooth, Prov. xxv. 19.

Kfoot out of joint, Prov. xxv. 19.

K potsherd covered with silver dross, Prov. xxvL 23.

An arrow shot out, Jer. ix. 8. "As the arrow of a
murderer. " — Blaney,

Pretended frimdship, Lam. i. 2 ; Ps. xli. 9 ; Iv.
12—15.

Fair words — " smoother than butter" and "softer
than oil," Ps. Iv. 21 ; xxviii. 3.

Deceitful hospitality, Prov. xxiii. 6 — 8.

Wounds given in the house of a friend, Zech. xiiL 6.

Like JoaVs hidden dagger, 2 Sam. iii 27 ; xx. 9, 10;
see Judges iii. 20, 21 ; Absalom's deceitful feast,
2 Sam. xiil 23 — 29 ; IshmaeVs double mockery, Jer.
xli. 1 — 7 ; Sanballafs offer of friendship, Neh. vi 2 ;
Judas's hypocritical kiss, Matt. xxvi. 48, 49.

TKUST Holy.***— See Faith— Hope— Providence
— Waiting,

Illustrations of trust.

To cling. The original meaning of one of the
Hebrew words (ncsa) used for trust. It is the word
used for a child clinging to its mother's breast.

To run for shelter, the original meaning of another
Hebrew word (nDn) ; see Euth ii. 12, Hebrew.

V

SCEIPTUKE ITSELF THE ILLUSTRATOR. 351

To lean upon, another Hebrew word, from which
the word Amen is derived.

(Our English word trust is akin to troth or truth.
Cf. the words intrust, trustee, trustworthy,^)

See in Cone, under parallel words ; leaning — rest-
ing — relying — staying — confiding, &c.

Two Figures are given of holy trust.
The stability of Mount Zion, Ps. cxxv. 1.
The luxniriant growth of a tree by the waters, Jer.
xvii. 7, 8.

Ps. cxviii. 8. — " It is better to trust in the Lord,
than to put confidence in man."

The middle verse of the English Bible. '' It is a fact no less
singular than interesting, that the first verse in the Engh'sh
Bible speaks of creation, the second of providence, and the last
of grace."

Ps. cxiL 7. — " His heart is fixed, trusting in the
Lord."

Trust is strength ; daring to obey is preparing to receive.

TKUST MiSPLAOED. — See Sin, Deceivableness of

Is LIKE

A spider^ s web, Job viii. 14.

A broken tooth and foot out of joint, Prov. xxv. 19.

Parched heath in the desert, Jer. xvii. 5, 6.

A lie, Jer. xxviii. 15 ; xxix. 31 ; Hosea x. 13.

Leaning upon the Lord, when living in sin, Micah
iii 11; Isa. xlviii. 2 ; Jer. vii. 4.

Trusting in Egypt, Always the great snare of
Israel from the first, though they were specially
warned against it, Deut. xvii. 16. It is compared
to trusting in a shadow, Isa. xxx. 2, 3 ; to leaning
upon the staff of a bruised reed, xxxvi 6 ; Ezek.
xxix. 6, 7 ; see Isa. 1. 1 — 7 -, xxxi. 1.

^ The motto of the Weavers* Company combines £he two,
" Weave truth with trust."

352 SCRIPTURE ITSELF THE ILLUSTRATOR.

Trusting in Assyria, Jer. iL 18 — 36.
See Cone, for objects of misplaced trust — wealth —
beauty — friends — bow and sword, &c.

Mammony Matt. vL 24 ; leaning upon. — See Riches,

Kejected confidences, Jer. ii 37 ; Hosea x. 6 ;
JLsa. XX. D.

Examples.

Babel builders^ Gen. xi. 4.

MicaKs confidence in the Levite, who deserted him,
directly he thought he could better his condition,
Judges xvii. 10; xviiL 20.

David wounded by the treachery of Ahitophel, Ps.
Iv. 12 — 14, and in his old age by the inconstancy of
Abiathar, 1 Kings i. 19, 25.

Benhadad, murdered by Hazael, who had been his
confidant, 2 Kings viii 8 — 15.

Ahaz, distressed by the king of Assyria, to whom
he had given great treasures, 2 Kings xvi. 7 — 9 ; 2
Chron. xxviii 20, 21.

Asa, relying on the king of Syria, 2 Chron. xvi 7 ;
seeking to the physician, ver. 12.

UNBELIEF.**— See Doubt

Unbelief and disobedient. It is noteworthy that
one Greek word (dTreideu)) stands for both. It is ren-
dered unbelief, Eom. xi. 30, 32 ; Heb. iii 18 ; iv. 11,
&c. ; and disobedience, Luke i 17; Eom. x. 4; xi.
30 j Eph. ii. 3 ; V. 6, &c. In Eph. v. 6,. Heb. iv. 11,
the two words are both given, in the text and in the
margin, so close is the connection between faith and
practice. (Cf. the similar moral in our word mis-
creant.)

Eom. iv. 20. — "He staggered not at the promise
through unbelief"

An illustration of one effect of unbeKef . Faith makes men
upright — bold to stand; steadfast in the truth. Unbelief is,

SCElPTtJRE ITSELF THE ILLUSTRATOR. 353

as it were, a moral paralysis, causing the faithless to stagger
andfalL

Ps. Ixvi. 7. — " Let not the rebellious exalt them-
selves."

The Prayer Book rendering gives a striking variation : " Such
as will not believe, shall not be able to exalt themselves." An
evidence of the connection between unbelief and rebellion.

Matt. viii. 10 ; Mark vi. 6.

The only two things the Lord Jesus is said to have marvelled
at, were the strong faith of a Gentile, and the strange unbelief
of the Jews.

Matt, xiii 58 ; Mark vL 5. " He did not "— " he
could not" — "do many mighty works there because
of their unbelief."

Mark ix. 22, 23. — " If thou canst do anything . . ."
" K thou canst believe "

Mark xvi. 16. — "He that believeth not, shall be
damned."

Man's sin disables the law from saving him ; unbelief dis-
ables even the Grospel itself.

Unbelief, always sinful, is doubly sad when found
in God's children. See the examples of Abraham,
Gen. xvii. 17; Moses, Num. xi. 21, 22 ; Zecharias,
Luke i. 20 ; Thomas, John xx. 25.

UNION WITH CHRIST.— See Christ the Head.

Figures.

The vine and the brancheSy John xv. 4 — 7.

The foundation and the building, 1 Cor. iii. 10, 11 ;
Eph. ii 20, 21 ; 1 Pet. ii. 5.

The head and the memhers of the body, 1 Cor. xii.
12, 27; Eph.v. 30.

A husband andwife, Eph. v. 23 — 33.

Many expressions of much significance are em-
ployed to represent the spiritual union of believers
with Christ, —

354 SCEIPTUKE ITSELF THE ILLUSTRATOE.

Christians are said to be^

" In Christ," see Cone. ; as Kom. xvi. 7 ; 2 Cor.
V. 17; xii. 2 ("a man in Christ'*); partakers of
Christ, Heb. iii. 6 ; married to Christ, Eom. viL 4 ;
joined to Christ, 1 Cor. vi. 17 ; growing up into Christ,
Eph. iv. 15 ; abiding in Christ, John xv. 6 ; brethren
in the Lord, Phil, i 24.

So Christ is said to be "in us," Eph. iii. 17 ; Col.
i. 27 ; GaL iv. 19.

Together with Christ.

The intimate and indissoluble union of believers
with Christ, is the golden band which runs through
every part of the believer's life.

*^ Dead with Him" (to the law — the world — and sin, &c.),
Bom. vi. 8 ; they are " crucified" with Him, GaL ii. 20 ;
" buried" with Him, Bom. vi. i ; " quickened " together, Eph.
ii. 5 ; " planted together," Bom. vi. 5 ; ** raised " together, Eph.
ii. 5 ; Col. iii. 1 ; *^ fitly framed together," Eph. ii 21 ; made to
''sit together in heavenly places," Eph. iL 5; suffering with
Him, Bom. viii. 17 ; Phil. iu. 10 ; they *'Uve" with Him, Gal.
ii. 20 ; they are " complete in Him," Col. ii. 10 ; and shaU for
ever " reign " with Him in His glorious kingdom, 2 Tim. ii 12 ;
Bom. vi. 8 ; viii 17.

The same types, figures, and titles are in many
cases ascribed to the Lord Jesus and to His Church.
The golden candlestick doubtless represented Christ
as "the light of the worid," Exod. xxv. 31. The
Lord Himself also referred the same figure to St.
John, as an emblem of the Church, Kev. i. 20.

^^ Israel" is applied to Christ as the "antitypical
Israel," Isa. xlix. 3 ; St. Paul uses it as designating
believers in Jesus, Gal. vi. 16.

Chrisfs own name is applied to the whole body of
Christ's Church, 1 Cor. xii. 12.

" The Lord our righteousness" Jer. xxiii. 6 ; and
xxxiii. 16.

Many titles which are ascribed to the Lord Jesus
in the singular, are ascribed to His members in the

SCRIPTUKE ITSELF THE ILLUSTRATOR. 355

plural. He is " the Branch" — the " living Stone" —
"the Son of God"->the " Shepherd"— the "King"
— the " Servant," &c. They are made like unto Him
by virtue of a spiritual union : " He that is joined to
the Lord is one spirit," 1 Cor. vi. 17.

Acts ix. 4. — " Why persecutest thou me 1 "

" The Head felt in heaven when the foot was trodden upon
on earth."— See Col. I 24.

Heb. ii. 11. — "He that sanctifieth and they who
are sanctified are all of one."

One nature — one family.

UNION OF SAINTS.**— See Love— Brotherly Love.

Emblems.

The body, which having many members — feeble and
strong — less. and more honourable — is still "fitly
framed" and "compacted together," Eom. xii. 4;
1 Cor. xiL 12—27; Eph. iv. 13—16.

The family of the redeemed, militant and glorified,
Eph. iii. 15.

A loaf — the emblem alike of Christ's natural body,
broken for us, and of the united members of Christ's
mystical body — many, but united, 1 Cor. x. 1 7.

A temple formed of living stones, built up upon the
" living stone," Eph. ii. 21 ; 1 Pet. ii 4, 5.

A flock, with many folds, under the great and good
Shepherd's care, John x. 16.

Illustrations of union.

The curtaim of the tabernacle, linked together by
golden taches, that it might be "one tabernacle,"
Exod. xxvi. 1 — 11 ; xxxvi. 18.

The annual feasts of Israel helped largely to foster
the spirit of union.

The camp of Israel, gathered round the central
tabernacle, Num. il

356 SCBIPTURE ITSELF THE ILLUSTRATOR.

The one stick, which was the sign of the brother-
hood of Ephraim and Judah, Ezek. xxxvii 19.

Chris fs coat, " without seam, woven from the top
throughout," John xix. 23, 24.

Expressions denoting the spiritual union of be-
lievers : —

See Cone, under fellowship — agree — "of the same mind" —
" of one mind" — **one spirit" — " knit together" — ** builded to-
gether" — * * helping together " — * * striving together " — ^joined
* * perfectly together."

* * Fellow-citizens "— " f eUow-heirs ' '— « f eUow-helpers "— " fel-
low-labourers" — " fellow-servant " — " fellow-soldiers " — " fellow-
workers. '*

** Union is strength.*'* The Hebrew word for strength (S»n)
is derived from the verb to twist ; reminding us of the illustra-
tion of a twisted rope, the strength of many threads combined.

UNSELFISHNESS— DISINTERESTEDNESS.—

^Q^Kindiness — Liberality — Love — Meekness — Self-denial
— Zeal

Enjoined and commended, Rom. xii 10; xiv. 7,
13, 21 ; XV. 1—3 ; 1 Cor. x. 24 ; xii. 14—27 ; xiii.
5 ; 2 Cor. v. 14, 15 ; Luke vi. 32—35 ; xiv. 12—14 ;
Phil. ii. 4 ; 1 Pet. v. 2.

Examples.

Abraham, — Though the elder and chief, giving Lot
the choice of the land. Gen. xiii. 8, 9 ; refusing to
take "from a thread to a shoelatchet" of the spoil.
Gen. xiv. 22, 23. It is weU to observe how so noble
a spirit was in each case rewarded. Gen. xiiL 14 — 18;

XV. 1.

Moses, — We cannot but mark the entire absence of
all care to make provision for himself and for his
family in Moses ; even declining God's oflfer for his
own advancement, Exod. xxxii. 10, 32 ; Num. xiv.
1 1 — 19 ; also, his freedom from anything like jealousy.
Num. xi. 26 — 29 ; see the testimony, Heb. xi 24, 25.

Joseph, — ^With all the money, cattle, and property

SCRIPTURE ITSELF THE ILLUSTRATOR. 357

that passed through his hands in Egypt, Joseph seems
never to have sought advancement for himself; nor
to secure places of rich emolument for his brethren.

Joshua divided the land to the tribes, but observe
how he waited till the end, tiU his own lot was fixed;
and then he was content with Timnath-serah, a small
place of no note, in a rough, mountainous part of the
country, where he had to build or rebuild the city.
It was a humble portion for so great a leader, but it
was in his own tribe, and not far from Shiloh, where
the ark was ; and he sought no more, Joshua xix.
49, 50 ; xxiv. 30.

Gideon, declining the offer of royal dignity. Judges
viii. 22, 23.

Jonathan — a beautiful example of unselfish love.
He knew that David was to supersede him in the
throne, yet there was no jealousy in his mind, 1 Sam.
xviii. 1 — 4 ; xix. ; xx.

David, 2 Sam. xxiiL 15 — 17; 1 Chron. xxi. 17;
2 Sam. xxiv. 22.

Solomon, 1 Kings iii. 5 — 13.

Elisha, 2 Kings v. 15, 16.

ThQ pious Shunammite, 2 Kings iv. 13.

Daniel, v. 16, 17.

Nehemiah, v. 14, 15.

John the Baptist, John iii. 29, 30.

The Apostles. — It should not be forgotten, how en-
tirely free they were from seeking their own interests
in the organization of the early Church, Acts ii. 44,
45 ; iv. 34, 35. The choice of the seven " deacons,"
xvi. 1 — 6, apparently from the Grecians, the very
party in which the murmuring had arisen, is a not-
able instance. Of. also Peter's poverty, iv. 6, with
viii. 18—20.

St. Paul — a noble example of unselfishness. He
never coveted riches. Acts xx. 33 ; but rather worked
for his own support, xx. 34 ; 1 Cor. iv. 12 ; 2 Thess.

358 SCRIPTURE ITSELF THE ILLUSTRATOR.

iii. 8; enduring hardships, privation, and perils,
2 Cor. xi. 23 — 30 ; willing to sacrifice personal liberty
and apostolic right, if for the cause of Christ and the
good of souls, 1 Cor. viii. 13 ; ix. 1 — 23 ; x. 33 ;
2 Cor. xi. 7 — 12 ; xii 14, 15. See the noble yearn-
ings of his burning zeal, Eom. ix. 1 — 3; PhiL i.
18, 19.

Timothy, Phil, ii 21, 22.

The Lord Jesus — Himself the perfect example of
holy, unselfish love. See Zeal. John v. 30 ; vi. 38 ;
Acts X. 38 ; in the one great sacrifice of His life,
John XV. 13. Often weary in body, the Lord was
never weary of doing good ; to the last, in all the
extremity of the cross, He thought of others, John
xviii. 8 ; Luke xxiii. 34 ; John xix. 26, 27. St. Paul
gives a beautiful epitome of Christ's life, when he
says, " even Christ pleased not Himself," Eom. xv. 3.

UNSTABLE. — ^qq Backsliding — Dmble-mindedness
— Temporary, (Contrast Steadfastness.)

Emblems.

The waves of the sea, " driven with the wind and
tossed," James i. 6 ; cf. Isa, Ivii. 20.

A reed shaken with the wind. Matt. xi. 7.

Children " tossed to and fro," with no firmness of
will, Eph. iv. 14.

Chaff, Ps. i. 4. (The psalmist refers not to the
great day of sifting only, but to the present instabi-
lity and lightness of the ungodly,)

" Given to change,'^ Pro v. xxiv. 21 ; Jer. ii 36 ;
" soon shaken,^^ 2 Thess. ii. 2 ; " easily beguiled," 2 Pet.
ii. 14; ^'of doubtful (fluctuating) mind," Luke xii.
29 ; ^^ carried about with divers and strange doctrines,"
Heb. xiii. 9.

Historical Illustrations.

The fickleness of Israel throughout their history.

SCRIPTURE ITSELF THE ILLUSTRATOR. 359

quickly " turning aside " to murmuring and idolatry.
Eead Ps. Ixxviii. and cvi. as a sad epitome.

The Galatian Churchy planted by St. Paul, at first
fired with the greatest enthusiasm, see iv. 14, 15 ;
yet " so soon removed " from the truth, i 6 ; easily
"bewitched" or fascinated by the subtle power of
evil leaders, iii 1 ; ready to turn again to Judaism,
iv. 9—20.

The fickleness of popular feeling, Acts xiv. 11 — 13,
and 19, 20; Acts xxviii 4 — 6.

UPHOLDING.

Each person of the Blessed Trinity is referred to.

God the Father, Hosea xi. 3, as a parent tenderiy
trains a child to walk ; see Ps. cxiv. 14.

God the Son, Heb. i 3, " upholding all things ; "
Rev. ii. 1, "holding the seven stars." The same
Greek verb is used, Heb. ii. 16, and Matt. xiv. 31.

God the Holy Spirit, Eom. viii. 26. " The Spirit
helpeth our infirmities." The word means, takes
hold of with us, as when one helps another to carry a
heavy burden ; see the prayer, Ps. Ii. 10. .

Cant. viii. 3. — Leaning on the Beloved,

The strongest ivy cannot stand without a lean-to.

2 Cor. iv. 9. — " Cast down, but not destroyed"

Cf . Ps. xxxvii 23, 24 ; Ixxiii. 2, 23 ; xciv. 18 ; Micah viL 8.
See Cone, under hold up — hold fast-— keep — steengthen — ^lift
up — able — not slip — stumble — ^fall, &c.

VANITY.** — See Ambition — Covetousness — Pleasure
— Pride {Downfall of) — Riches — Sin {Deceivableness
of)'

Illustrations.

Fading flowers, Isa. xxviii. 1.

Hasty fruit of summer, Isa. xxviii. 1 ; no sooner
discovered than gathered and eaten.

360 SCBIPTUKE ITSELF THE ILLUSTRATOR.

Broken cisterns that can retain no water, Jer. ii 23.

Perishing gourds, like Jonah's, iv. 6 — 10.

BeedSy easily bruised and broken, a vain support to
lean upon, Isa. xxxvi. 6.

Brooks in summer vanishing in the heat, dried up
when most needed, Job vi 16 — 17.

Cockatrice (marg., adders') eggs, Isa. lix. 5.

Spider^ webs, Isa. lix. 5, 6.

Vapour or breath, James iv. 14.

The mirage of the desert, Isa. xxxv. 7 ; the waters
that fail and cheat the traveller, Jer. xv. 18.

}Find, Prov. xi. 29, inheriting; Eccles. v. 16, labour-
ing for; Hosea viii. 7, sowing. — See Cone.

Feeding on ashes, Isa. xliv. 20; on husks, Luke
XV. 16 ; on wind, Hosea xiL 1.

Putting wages into a bag with holes, Haggai i. 6.

Labouring in the very fire, Hab. ii 13. Cf. Isa. IviL
10.

Bejoicing in a thing of nought, Amos vi. 13.

Physicians of no value. Job xiii 4. See Cone, under
vain. (It is marvellous how many persons and things
are spoken of as vain.)

The Book of EccleslAlSTEs — the sober judgment
of wisdom upon vanity — the verdict repeated five
times, "Vanity of vanities ;" the very essence of dis-
appointment and vexation — " all is vanity," chap, i
3, 14; iii. 19; xi. 8; xii. 8.

Gen. iv. 2.

Eve's first son she called Cam (possession) ; the second, Abel
(a mist or vapour, i.e., vanity).

Ps. xxxix. 6.

The threefold vanity of this world — ^the vanity of pomp, care,
riches ; and the verdict is repeated and expanded, ver. 6, 11,
"Verily (without doubt), every man at his best estate (the
flower in its gayest beauty) is altogether {in toto) vanity." *Tis
vain to look for substance from a world of shadows.

SCRIPTURE ITSELF TUE ILLUSTRATOR. 361

See two striking texts, Job xv. 13; Jonah ii. 8.
To follow shadows must be a weary chase.

VICISSITUDES— Uncertainty and Changes—
OF LIFR — See Strangers — Vanity,

How strikingly we find this characteristic of man's
life marked in —

(1.) Many of the most prominent characters of Scrip-
ture, even among God's eminent saints.

Cf . the histories of Job, Jacob, Joseph, Moses, Ruth, David,
Hezekiah ; most of the prophets, Isaiah, Jeremiah, Daniel ; the
apostles, nearly all of whom led wandering lives ; and, in the
end, according to history, died violent deaths.

(2.) The kings of Israel and Judah.

Saul raised imexpectedly from his father's house to the
throne ; anointed, rejected, after many changes dying in the
battle-field by his own hand ; Jeroboam, raised from being a
servant to be a king ; Manasseh, from a prison to a palace ;
Zedekiah, from a palace to a prison.

(3.) Some of the Books of Scripture,

Genesis describes the creation of the world, describes its de-
struction by the flood, the patriarchs* wandering, the chequered
history of Joseph and his family.

ExodtLSj the departing of Israel from Egypt.

Numbers, their constant changes and fresh removes, see chap,
xxxiii. ; forty-two removes in forty years, and probably not every
place named at which they pitched.

Ruth.

Psalms. — " I do so like the ups and downs in the Psalms." —
A. L. Newton.

Ecclesiastes, — Solomon's judgment, "time and chance hap-
peneth to aU." See ii. 18 — 21 ; iii. ; v. 13 — 17 ; vii. 14 ; ix.
11, 12 ; X. 6, 7 ; xi. 7, 8.

Gen. xxvii. 44. — " Tarry a few days."

Rebekah's design for Jacob — " a few days." So we propose.
But how was it ? The ** few days " proved to be twenty years,
and Bebekah never met her exiled son again.

Gen. XXXV. 14 — 20.

Two pillars in the same chapter — a pillar of mercy, and a
pillar of mortality.

362 SCRIPTUKE ITSELF THE ILLUSTRATOR.

Exod. i. 8. — "There arose up a new king over
Egypt, which knew not Joseph."

Euth i. 19.— "Is this Naomi?"

Changed so much and so soon ! from Naomi (pleasantness)
to Marah (bitter).

Job. i. xlii.

Could any history be more tragic ! The reverses of Job's
fortunes, from the most unbounded prosperity to accumulated
sorrow ; and then back again, from imparalleled calamity to the
full tide of restored prosperity.

Dan. ii. 49 ; iii.

Shadrach, Meshach, and Abed-nego first promoted, then in
apparent certainty of death, then again promoted.

Acts xxvii. 6 ; xxviii. 11.

Two ships of Alexandria, in which St. Paul sailed. The one
was wrecked, the other had a safe and prosperous voyage.

Acts xiv. 11, 19 ; xxviii. 4, 6.

The uncertainty of popular feeling.

2 Cor. vi. 5. — " In tumults " — " tossings to and fro,"
marg.

Even the best are, in this world's voyage, still upon the
waters, and must expect the rising and falling waves.

James iv. 14. — " What is your life ] It is even a
vapour."

A mist of the morning, an airy cloud, uncertain in its course,
changing in its appearance, and transient in its duration.

VICTORY OF THE SAINTS.

Emblems.
. Palm branches, Rev. vii. 9.

Crowns, — See Cromn,

Riding in triumph, as ancient victors were wont to
do, leading their captives in chains, and scattering
incense and precious gifts in their triumphant pro-
gress, 2 Cor. ii. 14.

SCRIPTUKE ITSELF THE ILLUSTRATOR. 363

Putting the feet upon the necks of vanquished foes,
as Josh. X. 24.

Treading under foot, as ashes, Mai. iv. 3 ; as the
mire of the streets, Micah vii 10; Zech. x. 5. See
Ps. xlviL 3; Rom. xvi. 20; Eev. xii. 1.

Sitting on thrones , Matt. xix. 28 ; Eev. xx. 4.

The VICTORIES of Israel over their many enemies
in the wilderness and in Canaan were, no doubt,
symbolical of the spiritual victories of Christ's Church
and people. — See Warfare, Israel's victory was de-
signed to be complete and triumphant ; see Deut. vii.
24 ; xi. 22 — 25 ; Josh. x. 8 ; and it might have been,
Deut. ii. 36. It was only when their faith and courage
failed, that they were overcome.

Some of the most wonderful deeds have been
achieved by humble means, — Moses' rod, Shamgar's
ox-goad, Samson's jawbone, Gideon's lamps and
pitchers, David's sling and stones ; so in the victories
of the saints.

St. PalTi. — Many noble apostrophes are found
in St. Paul's Epistles of the victories God's saints
obtain.

Bom. vii. 24, 25. — The victory of Divine grace over indwell-
ing sin.

2 Cor. ii. 14. — Our triumph in Christ over opposition to spiri-
tual work.

Bom. viiL 37. — Our being made **more than conquerors"
over every impediment to "the love of Christ."

1 Cor. XV. 54 — 57 ; Isa. xxv. 8. — Over the last enemy, and
"king of terrors."

To Him that overcometh. — See the rich and
blessed promises addressed to each of the Seven
Churches, Eev. ii., iii.

WAITING Holy.— See Hope— Patience,
Described as waiting upon God, and waiting for

364 SCRIPTURE ITSELF THE ILLUSTRATOR.

God*s mercy ; the waiting of devotion, and the wait-
ing of patience.

Compared to the waiting of —

Servants for their master's eye, Ps. cxxiii ^ ; for
their lord's return, Luke xiL 36.

Husbandmen for the early and latter rain, James
V. 7.

Those that stretch out the neck, anxiously looking for
some expected good, Eom. viii 19 (Greek) ; waiting
tiU the "eye fails," Ps. box. 3; cxix. 82, 123; Isa.
xxxviii 14.

Those who wait for the dawn of morning, Ps. cxxx. 5,
like travellers on the weary road ; the sick on their
bed of pain, Job vii. 4 ; or the priests and Levites in
their temple-watches ; or the city watchmen, waiting
to be relieved from duty.

Those that wait at the Temple gates, Prov. viii. 34.

The believer's trustful and patient waiting upon
God is expressed in many ways.

Commit thy work," Prov. xvi. 3 ; " thy ways "

unto the Lord," Ps. xxxvii. 5 ; " cast (roll, marg.) thy
burden," Ps. Iv. 22 ; casting " every care," 1 Pet. v.
7, on Him ; resting, Ps. xxxvii. 7 ; staying, Isa. xxvi.
3 ; looking — turning — seeking — calling — expecting.
See Cone, under those and similar words.

Exod. xiv. 13. — " Stand stiU, and see the salvation
of the Lord."

God's people are often called to " stand still ; " but it is not
lost time, if it be to see " the salvation of the Lord." Times of
seeming inaction are sometimes God's choice times of prepara>
tion for coming mercies. — See the beautiful instance, Kuth iii.
18.

Num. ix. 15—23.

Waiting for the pillar of cloud to move. Observe how re-
gardless of time it was, " whether it were two days, or a month,
or a year ;" all was light that the Lord ordered.

fiCRIPTURE ITSELF THE ILLUSTRATOR. 365

Ps. cxix. 84, — " How many are the days (of wait-
ing) of thy servant ]"

It is not the intensity, but rather the duration, of trial, that
most wears out the patience of the saints, Dan. vii. 25.

Matt. xiv. 19. — Waiting to be fed.

A picture of the obedience and expectation of faith. The
Lord commanded the people to sit down. There were no loaded
waggons, no well-spread tables ; they were only told to wait.

Examples of patient waiting in times of trial and
suspense.

Noah, a silent prisoner one year and ten days,
having had no pre-intimation how long his imprison-
ment was to last.

Abraham, kept waiting twenty-five years, after re-
ceiving the promise of a numerous seed; fourteen
years after the birth of Ishmael, till all human pro-
bability seemed gone, Gen. xvii 17; xviii. 11; Rom.
iv. 17—22.

Isaac, childless till sixty, after waiting twenty
years. Gen. xxv. 20, 21.

Jacob, childless till eighty-three, tried by twenty
years' exile ; but how beautiful were his last words,
Gen. xlix. 18.

Joseph, two years in prison, thirteen years till he
stood before Pharaoh, eighteen before his eyes be-
held his venerable father, see Ps. cv. 19.

Moses, eighty years before his mission began.

David, seven years after being anointed king be-
fore he received the throne of Judah, and other
seven more before he was made king of all Israel,
2 Sam. V. 1 — 5.

The little band waiting for the Lord's advent ;
Simeon " waiting for the consolation of Israel ;" Anna
speaking of Him to all who " looked for redemption
in Jerusalem," Luke ii 25, 38 ; " Joseph of Arima-
thea," Mark xv. 43.

The impotent man at Bethesda, thirty-eight years of

366 SCKIPTURE ITSELF THE ILLUSTRATOR.

infirmity, and now waiting, almost hopelessly, at
Bethesda*s pool. It was a gloomy prospect. The
angel came but once a year ; the time was uncertain,
and without previous warning; and then he was
helpless, friendless, powerless ; still he waited, and
the cure came, though not as he expected.

The disciples waitmg for Pentecost, — a beautiful
lesson on waiting. Acts i 4. They were waiting in
an appointed place, for an appointed time, and upon
a certain promise. The early Church beautifully
called this week Expectation Week,

St, Paul had to wait eight or nine years from his
conversion till his fecial call to missionary work was
given. Acts xiii. 2.

The Lord Jesus, Himself an example of patient
waiting, — waiting for the first thirty years of His
earthly life in retirement, and then waiting for the
appointed " hour " of suffering and of victory.

WALKING Holy.

See Cone, for the great variety of expressions whicli describe
the holy walk of saints, — walking in the Lord — in the light — in
the truth, &c. And also similar expressions, — Following the Lord
— ^Knnning — " the footsteps of the flock " — ^step — "p&iSi. — way —
feet, &c.

There are three expressions used of the holy walk-
ing of believers-
Walking before God, Gen. xvii. 1 ; said of Abra-
ham.

Walking mth God, Gen. v. 24 ; vi. 9 ; Enoch and
Noah.

Walking after God, Deut. xiii. 4 ; Israel.
The figures remind us of the position of a child, a
friend, a servant, or of the stars and satellites revolv-
ing round a planet, sometimes seen before, sometimes
behind, and sometimes at the side, yet, in every case,
maintaining its d.ue Te^lation to the central orb.

SCRIPTURE ITSELF THE ILLUSTRATOR. 367

Gen. V. 24 ; vi. 9. — Enoch — Noah — " walked with
God."

The beautiful description given of these two ancient and
honoured saints ; and, if we remember the days in which thej
lived, and the few privileges they possessed, what a precious
testimony it is to exalted piety and calm and steady holiness !

Ps. xxvi 1, 11. — "I have walked .... I will walk
: ... in my integrity."

The believer^s steadfastness of holy walking.

Gal. V. 15. — " If we live, .... let us also walk."

Does not this imply that walking in the Spirit is a higher
state than living in the Spirit ? All believers are presumed to
fo've, but to walk in the Spirit, is to give full evidence of life by
activity, and power, and progress.

Eph. V. 2 ; viii. 15.

St. Paul gives here three simple rules for holy walking —
" Walk in love " — ** walk as children of light " — "walk circum-
spectly."

WARFARE Spiritual. — See Boldness — Difficul-
ties — Strength — Victory.

Figures of Christian warfare.

Fighting, 2 Cor. vii. 5 ; Heb. xi. 34 ; 1 Tim. vi 12.
" Fight the good fight of faith " (Hterally, " strive the
good strife, agonize the good agony") ; cf. 2 Tim. iv.
7 ; Col. L 29, Greek.

Warring a good warfare, 1 Tim. i. 18.

The athletic contests, so common in ancient Greece,
to succeed in which the competitors exercised the
strictest self-denial, and underwent the most rigorous
training, 1 Cor. ix. 24 — 27.

Racing, 1 Cor. ix. 26 ; 2 Tim. iv. 7 ; Heb. xii. 1.

Wrestling, 1 Cor. ix. 26 (" every man that striveth
for the mastery " most probably refers to this), Eph.
vi. 12.

Striving together, Phil. i. 29.

Resisting unto blood, Heb. xii. 4.

368 SCRIPTURE rrSELF THE ILLUSTRATOR.

Laying hold — grasping the prize, 1 Tim. vL 12, 19.

The warfare of Israel in the wilderness and in
Canaan may be aptly regarded as an illustration of
the warfare of the Church of Christ, and of personal
Christian warfare.

The numJber and variety of their enemies, coining from every
quarter, — Egypt, Amalek, Moab, Anuuon, the Giants, &c

The greatness of their power, as in the case, e.g., of Og, king of
Bashan, the huge giant, nine feet high, or more, with his sixty
walled cities, and many unwalled, " the land of giants," Deut.
iii. 1 — 14 ; of Sihon, kmg of the Amorites, "whose height was
like the height of the cedars, and he was strong as the oak,"
Amos ii 9 ; and others.

The victory, promised and often obtained by Israel, Deut. i
7, 8, 21 ; iii. 2 ; Josh, i 3, 6 ; gained when they went forth in
faith, lost when they gave way to unbelief, or were under the
power of unpuTged sin.

^* Jehovah-nissi" the Lord my banner, Exod. xviL
15 (marg.), 16.

The name of the altar Moses built, after the first victory
Israel gained.

" The sword of the Lord and of Gideon,^* Judges vii 18.

Fighting in faith ; putting faith in God first. — See Ps. cxliv.
3, 6, 8, 14 ; ix. 6.

David's sling and stone, 1 Sam. xvii.

The whole conflict of David, the stripling with Goliath the
giant, is an admirable illustration of the "holy war." The
heading of the chapter says, "Without armour, armed by faith,
he slayeth the giant."

Consecrated armour. — The Christian fights with
consecrated armour. " The whole armour of God "
is provided to every part of the body but the back,
Eph. vi. 10 — 19; "the armour of light," Eom. xiii.
12 ; " the armour of righteousness on the right hand
and on the left," 2 Cor. vi 7.

WARNINGS. — See Affliction^ Impenitence under.
God seldom strikes but He first warns. The flash

SCKIPTTJRE ITSELF THE ILLUSTRATOR. 369

is seen before the shot. And to the wise, premoni-
tions are premunitions; forewarned — forearmed.

Illustrations.

The how lent before the arrow is discharged, Ps.
vii. 12 ; xxi. 12.

The sword sharpened and pointed before the stroke
is inflicted, Ezek. xxL 9 — 15.

The axe laid to the root of the trees before the arm
is lifted up to strike, Matt. iu. 10.

Notable warnings.

Sodom and Gomorrha, Jude 7; Lot's wife, Luke
xvii. 32 ; Miriam, Deut. xxiv. 9 ; Korah and his com-
pany. Num. xxvL 10.

Absalom's pillar, 2 Sam. xviii. 18, which, though
reared to be a memorial of his name and honour, be-
came the memorial of his disgrace. The Jews used
always to cast a stone at it when they passed by, in
token of their abhorrence of his unnatural sin.

The ruins of fallen cities, palaces, &c.

The Jews in their dispersion, Rom. xi 21.

Two facts are very noteworthy in connection with
the subject of Divine warnings.

(1.) The condescension with which God has gra-
ciously and repeatedly warned nations — Churches —
sinners, of approaching judgment ; as in the case of
Pharaoh — the seven nations of Canaan — Israel —
Judah (see the prophecies from Isaiah to Malachi) —
the seven Churches, &c.

(2.) The very few cases recorded in which such
warnings have stayed those who were bent on sin.
The Lord Himself warned Peter of his fall, and the
disciples of their desertion, and Judas of his treach-
ery ; Paul warned Felix ; yet, except in the case of
Nineveh, how few have heard the voice of warning
and escaped the danger threatened.

Mark xii. 12. — " Our Lord's later parables appear

370 SCRIPTURE ITSELF THE ILLUSTRATOR.

to have been designedly made clearer than the earlier
ones ; so that even they who were most blinded by
prejudice could not fail to see their meaning; they
were warned by Him even to the end." — Bishop
Wordsworth,

WATCHFULNESS.— See /Fiw^m^. *

Angels are supposed to be meant by the title
"watchers," Dan. iv. 13, 17, 23.

The saints are commanded to watch, Matt. xxiv.
42 ; Mark xiii. 37 ; 1 Pet. iv. 7 ; v. 8 ; Eev. iii. 2.

Evil men are, alas, too frequently melancholy ex-
amples of unwearying vigilance ! They " watch for
iniquity," Isa. xxix. 20 ; Ps. x. 8 — 10 ; xxxvii. 32 ;
Jer. V. 26 j Hosea xiii. 7. See how keenly the
Psalmist felt the watchfulness of his " olservers,^ Ps.
V. 8 ; xxvii. 11 ; liv. 5 ; Ivi 2 ; lix. 10, margins ; like
Doeg and Saul ; or cf. the Jews lying in wait for
Paul, Acts ix. 25 ; xxv. 3 j and even His enemies for
the Blessed Lord Himself, Luke xi. 54 ; xxii 6.

Matt. xxvi. 41. — "Watch and pray."

** Watchfulness without prayer is presumption ; prayer with-
out watchf uhiess is hypocrisy. By the first a man invades Grod's
part in His great work ; and by the latter he neglects his own.
Prayer not assisted by practice is laziness, and contradicted by
practise is hypocrisy. " — South,

Matt. xiii. 25. — "While men slept." Prov. xix. 16 ;
xvi 17, the need of watchfulness; Ps. cxix. 101;
xxxix. 1.

WEAKNESS — Infirmity of God's people. — See
Inahiliiy,

See Cone, under faint — feeble — small — infirmity —
weak — weary.

Illustrations.

A bruised re>e>i — a thing at the best pliable — weak —

SCRIPTURE ITSELF THE ILLUSTRATOR. 371

powerless to resist ; mucli more a reed when bruised
and drooping, Isa. xlii 3 ; Matt, xii 20.

Babes — little children, 1 Cor. iii 1 ; xiii. 11 ; Heb.
V. 13; 1 Pet. ii. 2; 1 John ii 13.

Larribs, Isa. xl. 11 ; John xxi 16 (the word here
means little delicate lambs.)

Sheep y Ps. cxix. 176; Isa. liii. 6; John x. 14;
xxi. 16.

Doves — turtle doves, timid and trembling, Ps. Ixxiv.
19; Hos. vii. 11; xi. 11.

Worms, Isa. xli. 14. "Jacob" in his low estate —
" thou worm Jacob," feeble and trampled upon, yet
acknowledged by God — " worms," but not vipers.

God's " little (mes,^' so called twice in Zechariah; xii.
8, xiii. 8 ; and four times in St. Matthew ; x. 42 ;
xviii. 6, 10, 14.

The lame and halting, Micah iv. 6; Zeph. iii. 19 ;
Heb. xii. 13.

Weak hands, hanging down, and feeble knees, (the
hands of action and knees of prayer), Isa. xxxv. 3 ;
Heb. xii. 12 (cf. Exod. xii 12 ; 2 Sam. xvii. 2.)

Feeble-minded smd faint-hearted, 1 Thess. v. 14 (lite-
rally, of little soul.)

Faintness — without might, Isa. xl. 29.

The day of small things, Zech. iv. 10.

Old bottles and worn-out garments. — The heading of
Luke V. in our English Bibles says. He " likeneth
faint-hearted and weak disciples to old bottles and
worn garments."

The lowest stage of the believer's growth, when faith
is " as a grain of mustard seed," Mark iv. 31 ; and the
seed of the Divine word has only brought "the blade,"
Mark iv. 28, or the state of thirty-fold fruitfulness,
Matt. xiii. 8.

The feeble and less honourable members of the body,
1 Cor. xii. 22, 23.

372 SCRIPTUKE ITSELF THE ILLUSTRATOR.

The vessels of wood and earth in the " great house/'
2 TinL ii. 20.

Every branch in the Fine, John xv. 1, 2. " The very
weakest, little, shivering, trembling tendril of the
living Vine is as secure as the Son of God Himself."
— Krause.

A nomce (Greek, one newly planted), 1 Tim. iiL 6.

Of God's ministers.

Earthen vessels of fragile clay, soon marred or
broken, 2 Cor. iv. 7.

Of the Church. — Very many of the emblems of the
Church are taken from mean and lowly things — the
burning hush — the vine — dove — black tents of Kedar.

Four things may be noted in reading the histories
of God's saints. (1.) How many of the best of men
have been guilty of the worst of sins. (2.) How some
who are acknowledged as being saints are known to us
in the Old Testament chiefly by the record of their
falls (as Lot, Samson, Jonah.) (3.) How impartially
the sacred writers record their own sins. (4.) How
in some cases the woundings of sin, are followed so
beautifully by the records of the dealings of Divine
grace.

Ps. ciii. 14. — "He knoweth our frame."

" In his utmost weakness, the fainting believer may feel as-
sured that he has the compassion of God the Father, Ps. ciii 13,
14 ; the sympathy of God the Son, Heb. iv. 15 ; ii 18 ; the help
of God the Holy Spirit, Rom. viii. 26.

Eev. iii. 8. — " Thou hast a little strength."

A solemn word to the Philadelphian Church. (1.) Be thank-
ftd for even " a little strength ;" see how the Lord takes know-
ledge, cf. 2 Chron. xix. 3 ; xxxiv. 27 ; Ps. i 6. (2.) Be kumhled
and stirred up — " a little strength," and why not more ?

Judges viii. 4. — "Faint, yet pursuing."

Heb. xi. 34. — " Out of weakness were made strong."

The common and \)\^B.aft^ ex.^«riftn.ce of God's feeUe saints.

SCRIPTURE ITSELF THE ILLUSTRATOR. 373

" The lame take the prey," Isa. xxxiiL 23 ; and often even
** leap as a hart," xxxv. 6 ; cf. Acts iii 8.

St. Paul. — None of his letters contain such fre-
quent allusion to weakness and infirmity as his two
Epistles to the Corinthians ; yet none are written in
a bolder style, — jQone are more full of S3anpathy and
encouragement for the weak. Four times does the
Apostle express with unusual solemnity his determi-
nation to "glory" and "take pleasure" "in infirmi-
ties," 2 Cor. xi. 30 j xii. 5, 9, 10. See Cone, under
weak — infirmities, for several and beautiful refer-
ences.

The Lord Jesus. — What inexpressible precious-
ness there is in realising this part of the Lord's priestly
office ! He is ever ready to sympathise with His
people, and yet ablie to succour them in their infirmi-
ties. The word (Heb. iv. 15) is one of inimitable
beauty. The Greek is exactly — unable to " sympa-
thise ;" our version has expressed it with the deepest
tenderness — " which cannot he touched with the feeling
of our infirmities." Cf. another text, 1 Cor. viii. 11,
" the weak brother, for whom Christ died ;" Eom.
V. 6, " when we were yet without strength (the same
Greek word) Christ died for the ungodly ;" Rom. xvi.
1 — 3. And yet, Jesus gently chides weak faith.
Four times in St. Matthew does the expression occur
as one of gentle remonstrance, — " ye of little faith,"
Matt. vi. 30 ; viii. 26 ; xiv. 31 ; xvi 8.

WORLD, The.

Illustrations of the world, especially as the snare
of the Church and the enemy of true godliness. From
the first, this has always been the Church's danger, —
the want of separation and surrender of worldly
things.

Sodom was the world's great snare to Lot, when he

374 SCRIPTURE ITSELF THE ILLUSTRATOR.

forsook Abraham in his pilgrim course, to pitch to-
wards Sodom, and then to dwell and settle in the
guilty city. — See Sin, Progress of.

Egypt was Israel's snare, from the time of their
leaving it all through their history. In the wilder-
ness they were often longing to go back, Exod. xvi. 3 ;
Num. xi. 4, 5, 18 ; xiv. 1^4; Neh. ix. 17. In the
time of their kings, they constantly sought help from
thence, and made alliances ; and much of their idola-
try was the result of what they had seen there, and
should have hated, as the people of the one true God.

The wilderness, through which Israel passed to Ca-
naan, is made the illustration of the world, Cant. iii.
6 j V. 5.

The Canaanites, the original possessors of the land,
whom Israel was so slow to dispossess. We may
well compare the worldly compUance of too many
Christians of the present day, with Israel's treatment
of these cursed nations, see Judges i. 19 — 35. It was
deemed enough to allow those whom the Lord had
devoted to destruction to remain, and become tribu-
taries to Israel ! " The Canaanites would dwell in
that land," ver. 28 ; " the Amorites would dwell in
Mount Heres," ver. 35; and Israel was content to
have it so !

Jericho, "the city of palm trees" and of fragrance
— fair and pleasant ; another representation of the
world, which the Church is to conquer and over-
come. •

Babylon the " gilded," see Eev. xvii. 4, margin, the
opposite to " Jerusalem the golden j" the personifica-
tion of the last great apostasy ; the consummation of
worldliness and luxury combined with bitter hatred
to the truth of God, Eev. xvii., xviii.

See in Cone. " the spirit of the world" — " the course
of the world "--" the fashion of the world"— "the
lust of the woiVi" — \icm "^k^e^ prince of this world"

SCRIPTURE ITSELF THE ILLUSTRATOR. 375

reigns and rules through all, animating " the men of
the world" — "the children of this world" — "the
friendship of the world," &c.

Christ's people are " chosen out of the world " —
" dead to the world " — " crucified " — " unspotted."
Their mission is to be " the salt of the earth ;" to
shine as lights of the world ; to " use the world as
not abusing (more literally, not over much using) it."

Our Lord's teaching was all through one con-
tinued protest against the evil of the world. See this
especially set forth in the Sermon on the Mount and
throughout the Gospel of St. John, where "the world"
is generally found as opposed to the truth.

May we not take, as an illustration of sinful alliance with
the world on the part of Grod's servants, David's residence in the
court and camp of Achish ? See I Sam. xxvii — xxiz. What
trouble and shame it brought upon him ; and how he was sus-
pected and discarded by the Philistines, who said, " What do
these Hebrews here ? xxix. 3. Bead 2 Cor. vi 14 — 16 j Bom.
xii. 2 ; James iv. 4.

WEATH Divine.— See Curse.

Trace in Cone, under anger— fury— fierceness— in-
dignation — vengeance, &c.

Figures and Illustrations.

Burning heat. — " Hot anger," Judges ii. 14, 20 ;
iii. 8; x. 7; "hot displeasure," Deut. ix. 19; the
anger and jealousy of the Lord smoking against sin-
ners, Deut. xxix. 20 ; " fiery indignation" (the terrible
anger of insulted mercy), Heb. x. 27. Cf. the fire on
the altar that consumed the sacrifices ; the fire of the
last great day of the Lord.

The vintage — winepress — wine, used especially in
the Book of Revelation.

Vials "fuU of the wrath of God," Rev. xv. 7, 16 ;
the concentration of Divine fury.

The cup of fury — dregs of the cup of trembling,

376 SCRIPTUKE ITSELF THE ILLUSTRATOR.

Jer. XXV. 15, 17; Zech. xii 2; Eev. xiv. 10; xvi.
19 ; xviiL 6.

Vessels oftorath, fitted to destructioii," Rom. ix. 22.
Children of wrath;' EpL iL 8. " Children" by
generation and by nature, inheriting and deserving
wrath ; bom " children of Abraham," and yet " chil-
dren of wrath" till bom again.

" The day of wrath;' Rom, ii 5 ; Rev. vi. 17. (Ob-
serve how three times in Isaiah " the day of ven-
geance" is contrasted with "the year of the re-
deemed," xxxiv. 8 ; IxL 2 ; bdii. 4.)

"The wrath of God^* revealed — coming — ^poured
out — abiding — ^filled up in its awful fulness upon the
ungodly. — See Cone.

" The wrath of the Larnh^ — One of the most awful
words of Scripture ! Christ, " the Lamb of God,"
** slain from the foundation of the world," so gentle —
tender — meek ; yet in the day of terror full of wrath
and holy vengeance ! " The wrath of the Lamb."
The word must imply all the indignation of insulted
mercy and rejected love !

Now the Lord Jesus is the blessed Saviour "who
delivers us from the wrath to come," 1 Thess. i. 10.

Aaron^ Num. xvi. 46 ; Moses, Ps. cvi. 23 ; Fhiriehas,
Num. XXV. 11, were faint illustrations of Him as
Mediator, turning away wrath.

YEARNING Divine.— See Christ, Tenderness of—
Love Divine.

God yearning over the sons of men.

Deut. V. 29. — When He knew how soon Israel
would break their promise of obedience, see xxxii. 29.

Ps. Ixxxi. 13 — 16. — When He looked back upon
their past rebellions, ver. 11, 12.

Prov. i. 24—30; Ezek. xx. 36; Rom. x. 21.— The
Lord condescending to plead with a gainsaying peo-

SCRIPTURE ITSELF THE ILLUSTRATOR. 377

pie, " calling" — " stretching out the hand" — " all day-
long," &c., Isa. V. 4.

Isa. xlviii 18 ; Ixiii. 15.

Jer. ii 14, 21, 31 ; iii. 19 ; ix. 7 ; xxxi. 20 ; xliv. 4.

Hosea vi. 4 ; xi. 8.

The Lord Jesus, Matt, xxiii. 37 ; Luke xiii. 34. —
The same pathetic words were addressed to Jerusalem
on two different occasions. Cf. also Luke xix. 43.

YEARS.

How many different kind of years we read of in
Scripture.

Years of weakness and sorrow, Eccles. xil 1 ; Ps.
xxxi. 10; xc. 9, 10, 15; Isa. xxxviii. 15.

Years of visitation (severe judgments), Jer. xi. 23 ;
xxiii. 12 ; xlviii. 44.

Years of recommences, Isa. xxxiv. 8.

Years of rest, Lev. xxv. 5 ; and of release, Deut. xv.
1, 9 ; xxxi. 10; the seventh year.

Years of jubilee. Lev. xxv. 8 — 54; xxvii. 17, 18;
the representation of rest — release — liberty — provi-
sion — restoration; probably the special type and
shadow of millennial happiness.

Isa Ixi. 2. — " The acceptable year of the Lord^^ most
probably alludes to this ; the special year of grace, when
debts were remitted, forfeited inheritances restored,
servants set at liberty, and general rest and peace
enjoyed. The year of jubilee commenced from the
day of atonement. Lev. xxv. 8 — 10. In Ezek. xlvi 17
it is called " the year of liberty."

Year of the LorcHs redeemed, Isa. Ixiii. 4. (Observe
the beautiful contrast between "the day of ven-
geance" and "the year of my redeemed" three times,
xxxiv. 8 ; IxL 2 ; Ixiii. 4.)

Years of forbearance, Luke xiii. 7. — "These three
years."

378 SCRIPTURE ITSELF THE ILLUSTRATOR.

Years of probation, Luke xiii. 8. — " Lord, let it alone
this year also" — one year more of Divine patience
and mercy's pleadings, and then

Years of revival, Hab. iii 2.

Years of death, Jer. xxviii. 16, 17. — "This year
thou shalt die." " So Hananiah .... died the same
year in the seventh month."

YEAE New.

It is an interesting study to trace in Scripture how
many important events are connected with '^ the first
day of the first month,"

Gen. viii. 13. — ^The waters were dried up from the
earth, and Noah removed the covering of the ark.

Exod. xii. 2. — The beginning of the year was trans-
ferred from September to March, in remembrance of
Israel's deliverance from Egjrpt, see xiii 4. It is well
when we can mark a new era in our lives, from the
time of our new birth of the Spirit.

Exod. xl. 2, 17. — The tabernacle was reared in the
wndemess.

Lev. xxiii. 23 — 25. — The feast of trumpets was to
celebrate the beginning of the civil year, as the pass-
over began the sacred year.

2 Chron. xxix. 17. — At Hezekiah's instigation, the
priests and Levites began to cleanse and sanctify the
temple.

Ezra vii. 9. — Ezra and a little company with him
started from Babylon for Jerusalem.

Ezra x. 17. — Ezra and others completed the refor-
mation of putting away the "strange wives" which
had " increased the trespass of Israel."

Ezek. xxix. 17. — The kind message was sent
through Ezekiel, that Nebuchadnezzar should hare
Egypt as his reward for service against Tyrus.

Ezek. xlv. 18. — The directions for the prince's
cleansing the sanclu^ry ^ \k^ o^^idii^ of the year. . .

SCRIPTURE ITSELF THE ILLUSTRATOR. 379

Ps. xc. — The beautiful Psalm of Moses, sung in
the Protestant Churches of Hungary every New-
Year's day.

ZEAL. — See Boldness — Liberality — Love — Useful-
ness,

The radical derivation of the word zeal is well re-
presented by our English word fervent The original
Greek reference is to intense heat — (" like the Eng-
lish seethe by an onomatopoeia from the sound of
boiling water." — Farkhurst.) The sect of the Zealots
(whence Simon Zelotes was called) took their name
from this their profession of extraordinary zeal.

We may gain many helpful illustrations of the fer-
vency of "spiritual zeal" by referring in Cone, to
some of the expressions used ; remembering that zeal
is not a separate grace itself, but an intensity of other
graces : as, e.g., when it is spoken of as —

Fervency of spirit, Acts xviii. 25 ; Rom. xii. 11 ; of
mind, 2 Cor. vii. 7 ; of prayer, Col. iv. 12 ; James v.
16 ; of love, 1 Pet. i. 22 ; iv. 8.

Burning, Ps. xxxix. 3 ; Jer, xx. 9. Cf. " the bap-
tism of fire," Matt, iii 11.

Fressed in spirit — held as by a powerful vice-like
pressure, Acts xviii 5.

Constrained, 2 Cor. v. 14.

Straitened— pained with strong desire, Luke xii 50,
margin.

Frovoked, Heb. x. 24 ; literally with a paroxysm of
holy emulation.

Agony — strong conflict of zeal, Col. i 29; ii. 1 ; iv. 12.

Stirred up. Acts xvii. 16 ; 2 Tim. i 6.

Consumed — eaten up with intense desire, Ps. Ixix. 9 ;
John ii. 17.

Standing in the breach, Ezek. xiii 5 ; as brave sol-
diers when a city is besieged. Cf. Ps. cvi. 23.

See in Cone, also references to the paxt thft huaxi.

380 SCRIPTURE ITSELF THE ILLUSTRATOR.

and heartiness have in the fervency of zeal — " with
all the heart" — " heartily" — with all the might," &c. ;
and also under such words as diligently — earnest —
caxefully— instant— forward— run— ready— labour-
ing — mightily.

Examples.

Moses, Exod. xxxii. 11 — 32; Ps. cvi. 23.

Levi, Deut. xxxiii 9.

Fhinehas, Num. xxv. 11 — 13; Ps. cvi. 30, 31.

Caleb, ambitious of danger even when eighty years
of age, Joshua xiv. 6 — 15.

Men of Zehilun and Naphthali, who jeoparded their
lives to the death, Judges v. 18.

David, Ps. Ixix. 9 ; 1 Chron. xxix. 1 — 5.

Elijah, 1 Kings xviii. 40 ; xix. 10.

Asa, 1 Kings xv. 12, 13.

Hezehiah, 2 Chron. xxxi. 20, 21.

Josiah, 2 Chron. xxxiv. 33.

Jeremiah, xx. 9.

Nehemiah, ii. 10 ; vi. 3, 11 ; xiii. 8, 17, 28, &c.

The Jews who rebuilt the wall of Jerusalem, Neh.
iii ; iv. 6, 21.

Esther, iv. 16; viii. 6.

Boanerges — James and John, so called probably
from their glowing zeal, Mark iii. 17.

John Baptist, John v. 35 ; Matt. iii. 1 — 15.

Apollos, Acts xviii. 25.

Aquila and Priscilla, Eom. xvi. 4.

Epaphras, Col. iv. 12, 13.

St, Paul — one of the noblest examples of heroic
zeal for the gospel's sake. Cf. his fervency of prayer
(see Prayer); his glowing praise and thankfulness
(see Praise) ; his abundant labours, 1 Cor. xv. 10 ;
Acts XX. 18, 31 ; Eom. xv. 19, 20; 2 Cor. xi 23;
his willingness to sacrifice everything, PhiL iii 8;
yea, even life itsdt, kQX,«>i5x. \k \ Phil, ii 17.

SCRIPTURE ITSEIJ' THE ILLUSTRATOR. 381

How often are we struck with the evidences of the
Apostle's strong and deep vehemence of zeal ; as when
we read that he was " pressed in spirit," Acts xviii
5, 6 ; his spirit was stirred up (literally, in a pa-
roxysm). Acts xvii. 16 ; " constrained," 2 Cor. v. 14 ;
till many thought him mad with enthusiastic blind-
ness. Acts xxvi. 24; 2 Cor. v. 13. Eead his own
almost unparalleled testimony, Eom. ix. 2 ; and the
catalogue of his service and sufferings, 2 Cor. xi.
23 — 30; remembering the martyrdom which he
gloried in expecting, 2 Tim. iv. 6 — 8.

The Lord Jesus. — How can this book be more
fitly closed than by pointing to Him — the one pure,
holy example of sinless and unwearied zeal ! To
quote distinct proofs would be to write the history of
the Saviour's life. Let three short texts suffice for
an epitome of the whole. John iv. 34 — " My meat
is to do the will of Him that sent me, and to finish
His work;" John ii. 17 — " The zeal of Thine house
hath eaten me up ;" Luke xii. 50 — " I have a bap-
tism to be baptized with, and how am I straitened
(margin, pained) till it be accomplished.'*

God grant that some into whose hands this work
may fall may be stirred up to do God's work anew ;
that, by searching the Scriptures for themselves, they
may be increased in Divine knowledge, and filled
with devout zeal.

THE END.

SANSON AND CO., PRINTERS, EDINBURGH.

\

^1^0 bg i^it Bnm^ %vii^at.

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